Documentos de Académico
Documentos de Profesional
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\o\o
V-8
THE
[8]
ILontron
HENEY FKOWDE
7 PATERNOSTER ROW
THE
TRANSLATED
AND EDITED BY
F. MAX MULLER
VOL. VIII
Wortr
AT THE CLARENDON PRESS
1882
THE SANATSUCATIYA
AND
THE ANUGlTA
TRANSLATED BY
1882
Introduction i
*v> Translation . . . . . . . 37
Sanatsugatiya :
Introduction . . . . . . . . 135
Translation . . . . . . . .149
Anugita :
Introduction 197
Translation .229
Index of Principal Matters . . . . . 395
Sanskrit Index 439
(7\
10^7^
Of
BHAGAVADGITA.
[8]
INTRODUCTION
TO
BHAGAVADGiTA.
It has become quite a literary commonplace, that to
borrow the words of Professor Max tiller in one of his M
recent lectures history, in the ordinary sense of the word,
isalmost unknown in Indian literature 1 And it is certainly .
1
Hibbert Lectures, p. 131.
2
Lectures on the History of Modern Philosophy (translated by O.W.Wight),
vol. pp. 49, 50. At p. 433 seq. of the second volume, M. Cousin gives a
i,
general view of the doctrine of the Gita. See also Mr. Maurice's and Ritter's
Histories of Philosophy.
[8] B
BHAGAVADGITA.
work
of a different altogether. The signification, however,
of the two names is identical, namely, the song sung by
the Deity, or, as Wilkins translates it, the Divine Lay.
This Divine Lay forms part of the Bhishma Parvan of the
Mahabharata one of the two well-known national epics of
India. The Gita gives its name to a subdivision of the
Bhishma Parvan, which is called the Bhagavadgita Parvan,
and which includes, in addition to the eighteen chapters of
which the Gita consists, twelve other chapters. Upon this
the question has naturally arisen, Is the Gita a genuine
portion of the Mahabhirata, or is it a later addition ? The
question is one of considerable difficulty. But I cannot
help saying, that the manner in which it has been generally
dealt with is not altogether satisfactory to my mind. Be-
fore going any further into that question, however, it is
desirable to state some of the facts on which the decision
must be based. It appears, then, that the royal family
of Hastinapura was divided into two branches; the one
called the Kauravas, and the other the Pa/a/avas. The
former wished to keep the latter out of the share of the
kingdom claimed by them and so, after many attempts at ;
1
Ex. gr. Sariraka Bh­a, vol. ii, p. 840. It is also often cited as a Smr/ti,
ibid. vol. i, p. 152.
2
See inter alia tfariraka Bhashya, vol. i, p. 455, vol. ii, p. 687, and Cole-
brooke's Essays, vol i, p. 355 (Madras) ; Lassen's edition of the Gita, XXXV.
INTRODUCTION.
1
The whole story is given in brief by the late Professor Goldstiicker in the
Westminster Review, April 1868, p. 392 seq. See now his Literary Remains, II,
104 seq.
2
History of India, vol. i, p. 293.
B 2
ehagavadgitA.
no more than
does, to this that 'interpolations/ which must
needs be referred to in narrating the main story even to
make it intelligible, are nevertheless to be regarded 'as
5
evidently the product of a Brahmanical age 1, and pre-
sumably also a later age, because, forsooth, they are irrele-
vant and incongruous according to the tastes and ideas *
( 5
5
not of the time, be it remembered, when the main story '
1
History of India, vol. i, p. 288 ; and compare generally upon this point the
remarks in Gladstone's Homer, especially vol. i, p. 70 seq.
INTRODUCTION.
bly I will not use a stronger word possibly the Gita may
1
Infra, p. 21 seq.
2 the Westminster
Compare the late Professor Goldstiicker's remarks in
Review for April 1868, p. 389.
3
Contemporary Review (February 1879).
4
Madhusudana mentions the dialogue between Ganaka and Yag-navalkya as
a specific parallel.
BHAGAVADGITA.
the Gita fits pretty well into the setting given to it in the
Bhishma Parvan ; to the fact that the feeling of Ar^una,
which gives occasion to it, is not at all inconsistent, but is
most consonant, with poetical justice; to the fact that there
is not in the Gitd, in my judgment, any trace of a sectarian
or Brahmanizing spirit 2 such as Mr. Wheeler and also
'
' ,
1
See to this effect M. Fauriel, quoted in Grote's Greece, II, 195 (Cabinet ed.)
2
Compare also Weber's History of Indian Literature (English translation),
p. 187. Theinstruction, however, as to 'the reverence due to the priesthood
from the military caste/ which is there spoken of, appears to me to be entirely
'
tude of the Gita towards the Vedas and towards caste, its
allusions to other systems of speculation, and other matters
of the like nature. On
each of these groups, in the order
here stated, we now proceed to make a few observations.
And first about the manner in which the Gita deals with
its subject. It me ; that the work bears on the
appears to
face of it very plain marks indicating that it belongs to an
age prior to the system-making age of Sanskrit philosophy.
In 1875, 1 wrote as follows upon this point 'My view is, that :
1
See, as to this, Colebrooke's Essays, vol. i, p. 328 (Madras).
8 BHAGAVADGITA.
Indian Literature (p. 223, note 235), that the author of these Sutras was older
than Buddha?
1
Sutra 12, Abhyasa-vairagyabhyaw tannirodhafc.
IO BHAGAVADGiTA.
1
In the Preface to his Sankhya Sara, I think.
2
This is all that we can infer from the few cases of division and classifica-
tion which we do meet with in the Gita. A subject like that treated of in this
work could not well be discussed without some classifications &c.
INTRODUCTION. I I
throughout the work. Take, for instance, the word yoga,' '
ble from chapter IV, stanza 38 (pp. 63, 63), would seem to
1
In chapter X the word occurs in two different senses in the same stanza (st. 7).
2
Compare the various passages, references to which are collected in the
Sanskrit Index at the end of this volume.
1 BHAGAVADGITA.
not long ones, and very rarely, if ever, present any puzzle
in analysing. The contrast there presented with what is
called the classical literature, as represented by Bana or
Da^in, or even K&lidisa, is not a little striking. In
Kalidasa, doubtless, the love for compounds is pretty
well subdued, though I think his works have a perceptibly
larger proportion of them than the GM. But after Kali-
dasa the love for compounds goes through a remarkable
development, till in later writings it may be said almost to
have gone mad. Even in B&na and Dandin, Subandhu
and Bhavabhuti, the plethora of compounds is often weari-
some. And the same remark applies to many of the copper-
plate and other inscriptions which have been recently
deciphered, and some of which date from the early cen-
14 bhagavadgJta.
works and its total absence from modern works indicate such
antiquity pretty strongly. We may, therefore, embody the
result of this part of the discussion in the proposition, that
1
Compare Muir, Sanskrit Texts, vol. i, p. 5. See, too, Goldstiicker's Remains,
I, 177.
2
This opinion, which I had expressed as long ago as 1874 in the Introduction
to my edition of Bhartr/hari's tfatakas, is, I find, also held by Dr. Biihler see ;
1
Compare the passages collected under the word Vedas in our Index.
2 3
Hibbert Lectures, p. 340 seq. II, 42-45 IX, 20, 21. ;
4
XVII, 12. 5
VII, 21-23 J IX, 23-24. VIII, 14-16 IX, 29-33. ;
INTRODUCTION. 1
1
See .KMndogya-upanishad, p. 473, or rather I ought to have referred to the
Mundaka-upanishad, where the superiority and inferiority is more distinctly
stated in words, pp. 266, 267.
[8] C
1 bhagavadg!tA.
1 2
See also Sutta Nipata, p. 115. Haug's edition, p. 68,
C %
20 bhagavadgIta.
1 2
Bibl. Ind. ed., p. 12. Bibl. Ind. ed., p. 221 seq.
3 4
Bibl. Ind. ed., p. 11. Chapter IV, stanzas 123, 124.
5
Vol. iii (2nd ed.), p. 11 seq. Cf. Goldstucker's Remains, I, 4, 28, 266 II, 67. ;
6
Apastamba (Biihler's ed.) I, 3, 17, 18 (pp. 38, 39 in this series) see further on ;
this point Mr. Burnett's Devatadhyaya-brahmarca, Introd., pp. viii, ix, and notes.
7
Professor Tiele (History of Ancient Religions, p. 127) considers the 'main
features ' of Manu to be '
pre-Buddhistic'
INTRODUCTION. 2
1
P. XXXV.
2
See the Introductory Essay to my Bhagavadgita in English verse, published
in 1875, p. cxii.
22 bhagavadgItA.
1
The remarks in the text will show how little there is in the Gita of that
'
Brahmanizing' which has been shortly noticed on a previous page.
2
As to the Kshatriyas the contrast with Manu's rules is even stronger than
with Apastamba's. See our Introduction to the Gita in English verse, p. cxiii.
INTRODUCTION. 2$
only the rise of Buddhism, but also its rapid diffusion, and
the radical revolution which it brought about V To pro-
ceed, however, with our comparison of the Gita and Apa-
stamba. The superiority distinctly claimed by the latter
2
1
P. 120. Pp. 129, 130.
8
See p. and compare with this Weber's remarks on one of the
58 infra ;
classes into which he divides the whole body of Upanishads, History of Indian
Literature, p. 165. See also Muir, Sanskrit Texts, vol. i, p. 508 ; Max Muller,
Upanishads, vol. i, p. lxxv.
* Cf. Sutta Nipata, p. 32
; and also Mr. Davids' note on that passage in his
Buddhism, p. 131.
24 bhagavadgitA.
1 2
P. 89 infra. Essays on Sanskrit Literature, vol. iii, p. 150.
3
See our remarks on this point in the Introductory Essay to our Gita in
verse, p. ii seq.
* Introduction to Gita in English verse, p. v seq.
INTRODUCTION. 25
1
Cf. Max Muller's Hibbert Lectures, p. 137; Weber's Indian Literature, pp.
288, 289; and Mr. Rhys Davids' excellent little volume on Buddhism, p. 151 ;
and Mr. Davids' book.
see also p. 83 of
2
Weber's History of Indian Literature, p. 285. In Mr. Davids' Buddhism,
Cf.
p. 94, we have a noteworthy extract from a standard Buddhistic work, touching
26 BHAGAVADGITA*
the existence of the soul. Compare that with the corresponding doctrine in the
Gita. It willbe found that the two are at one in rejecting the identity of the
soul with the senses &c* The Gita then goes on to admit a soul separate from
these. Buddhism rejects that also, and sees nothing but the senses.
INTRODUCTION. 2J
For the period prior to that limit, the first testimony to con-
sider is that of Ba;zabha#a, the author of the Kadambari.
The date of Ba^a is now fairly well settled as the middle
of the seventh century A. C. The doubt which the late
4
Dr. Bhau Daji had cast upon its correctness , by impugn-
ing the received date of king Harshavardhana, appears to
me to have been satisfactorily disposed of by the paper of
1
The word Brahma-nirvana, which occurs so often at the close of chapter V
and also at chapter seems to me to indicate that nirvana had not yet
II, 72,
become technically pinned down, so to say, to the meaning which Buddhism
subsequently gave to it, as the name of what it deemed thesummumbonum.
Nirvana by itself occurs at VI, 15.
2
See some further remarks on these points in my Introduction to the Gita
in verse.
3
Professor Tiele (History of Ancient Religions, p. 140) says tfarikara was born
in 788 a. d.; on the authority, I presume, of the Aryavidyasudhakara, p. 226.
4
Journal of the Bombay Branch of the Royal Asiatic Society, vol. viii, p. 350
and see, too, Indian Antiquary, vol. vi, p. 61 (Dr. Buhler).
28 BHAGAVADGiTA.
1
Journal of the Bombay Branch of the Royal Asiatic Society, vol. xiv,
p. 16 seq.
2
P. 182 (Taranatha's ed.)
3
See F. E. Hall's Vasavadatta, p. 14 note.
4
See Indian Antiquary, vol. v, p. 70.
5 * Was the Ramayarca copied from Homer V See pp. 36-59.
INTRODUCTION. 29
for the proposition that a king must protect all castes and
all orders or airamas. Manu, therefore, must have lived
considerably earlier than Kalidasa, and the Gita, as we have
already argued, must be considerably earlier, not only than
Manu, but also than his predecessor Apastamba. The Gita
may, therefore, be safely said to belong to a period several
centuries prior to the fifth century A. C.
The next piece of external evidence is furnished by the
Vedanta-sutras of Badaraya^a. In several of those Sutras,
references are made to certain Smrztis as authorities for the
propositions laid down. Take, for instance, I, 2, 6, or I, 3,
23, and many others. Now three of these Sutras are very
useful for our present purpose. The first we have to con-
sider is Sutra II, 3, 45. The commentators SankaraMrya,
Ramanug*a, Madhva, and Vallabha 1 are unanimous in un-
derstanding the passage in Gita, chapter XV, stanza 7 (p.
112), to be the one there referred to by the words of the
Sutra, which are, *
And it is said in a Smrtt'u
9
Now a glance
at the context of the Sutra will, I think, satisfy us that
the commentators, who are unanimous though representing
different and even conflicting schools of thought, are also
quite right. Sutra 43, in the elliptical language charac-
teristic of that branch of our literature, says, part, from '
A
the statement of difference, and the reverse also ; some lay
down that it is a fisherman or a cheat.'
Sutra 44 runs
thus, ' And also from the words of the Mantra. And then 5
think there can be very little doubt that they are right.
tions will show that the date of those Sutras must, at the
latest, be considerably earlier than the period which we
have already reached in this part of our investigation. We
may take it as fairly well settled, that Bha#a Kumarila, the
celebrated commentator of the Purva Mima^sa school,
flourished not later than the end of the seventh century
A. C. 2 A him must be placed
considerable time prior to
the great commentator on the Mima^sa-sutras, namely,
Sabarasv&min. If we may judge from the style of his great
commentary, he cannot have flourished much later than
Patang-ali, who may now be taken as historically proved to
1
Cf. Weber's Indian Literature, p. 242. See also Lassen's Preface to his
edition of Schlegel's Gita, XXXV.
Ramanug-a takes the other view.
2
See Burnett's Samavidhana-brahmawa, Introduction, p. vi note.
32 bhagavadg3!tA.
1
The authorities are collected in our edition of Bhartn'hari (Bombay Series of
Sanskrit Classics), Introd. p. xi note. See also Buhler's Apastamba in this
series* Introd. p. xxviii.
2
See Colebrooke's Essays, vol. i, p. 332. An Upavarsha is mentioned in the
Kathasaritsagara as living in the time of king Nanda, and having Pacini, Katya-
yana, and VyaJi for his pupils.
3
See the Ramanug-a Bhashya ; and the Ram&nug-a Darsana in Sarvadarsana-
sangraha.
* Apastamba, p. xvi.
6
See Siddhanta Kaumudi, vol. i, p. 592.
INTRODUCTION. 33
[8] D
34 BHAGAVADGITA.
1
See the
latter's edition of the Gita, Preface, p. xxvii.
2
In the edition of the Gita" published in Bombay in aka 1782, there is a
stanza which says that the Upanishads are the cows, Kr/sha the milkman,
Arg-una the and the milk is the nectar-like Gita, which indicates the tradi-
calf,
this discrepancy.
In conclusion, a few words may be added regarding the
general principles followed in the translation contained in
this volume. My aim has been to make that translation
as close and literal a rendering as possible of the Gitd, as
interpreted by the commentators 6ankaraarya, Sridhara-
svamin, and Madhusudana Sarasvati. Reference has also
been frequently made to the commentary of Ramanu^a-
arya, and also to that of Nilaka^a, which latter forms part
of the author's general commentary on the Mahabharata. In
some places these commentators differ among themselves,
and then I have made my own choice. The foot-notes are
mainly intended to make clear that which necessarily re-
mains obscure in a literal translation. Some of the notes,
however, also point out the parallelisms existing between the
Gita and other works, principally the Upanishads and the
Buddhistic Dhammapada and Sutta Nipata. Of the latter
1
P. xl (Lassen's ed.)
2
tfankara's commentary states in so many words that the Gita he used con-
tained only 700 slokas.
D 2
36 BHAGAVADGITA.
Chapter I.
Dhrztar&sh/ra said :
Safi^aya said :
Ar^oina in battle (namely), Yuyudhana, Vira/a, and
Drupada, the master of a great car 2 and Dhrzshfe- ,
1
Several of these modes of array are described in Manu VII, 187,
like a staff, like a wain, like a boar, &c. That of the PaWavas, here
referred to, appears to have been like the thunderbolt, as to which
see Manu VII, 191.
2
This is a literal rendering ; the technical meaning is '
a warrior
proficient in military science, who can fight single-handed a thou-
sand archers/
38 BHAGAVADGITA.
1
The original word means, according to -Sridhara, ' the ways of
entrance into a Vyuha or phalanx.'
2
Who, as generalissimo, remained in the centre of the army.
3
Literally, according to the commentators, ' lord of the senses of
perception/
4
Schlegel renders the names of these conchs by Gigantea,
Theodotes, Arundinea, Triumphatrix, Dulcisona, and Gemmi-
florea respectively.
5
So called, par excellence, apparently.
CHAPTER I, 24. 39
4
Bharata ! Hrzshfke^a stationed that excellent cha-
riot between the two armies, in front of Bhishma
and Dro^a and of all the kings of the earth, and
1
I. e. to join in the fight.
2
In the original, several derivatives from the root yudh, mean-
ing '
to fight/ occur with the same frequency as '
battle ' here.
3
Generally interpreted '
lord of sleep/ i. e. not indolent. Nila-
ka/^a also suggests, that it may mean '
of thick hair/
4
The son of Dushyanta and -Sakuntala, after whom India is called
' Bharatavarsha/ and from whom both PaWavas and Kauravas
were descended.
4-0 BHAGAVADGITA.
said :
'
O son of Pmha ! look at these assembled
Kauravas.' There the son of Pmha saw in both
armies, fathers and grandfathers, preceptors, ma-
ternal uncles, brothers, sons 1 grandsons, companions, ,
the three worlds, how much less then for this earth
1
The words in this list include all standing in similar relation-
ships to those directly signified.
2
Such as the appearance of vultures, cars moving without
horses, &c., mentioned in the Bhishma Parvan II, 17. Cf. Sutta
Nipata, p. 100.
3
A demon of this name.
CHAPTER I, 44. 41
1
Six classes are mentioned an incendiary; one who administers
:
2
I. e. there being none to attend to the rites/ women being '
ineligible.
3
I. e. members.
the surviving
4
I. e. by the mere fact of relationship to such men, or by
either
following their bad example.
5
There being no qualified person to perform them; their '
San^aya said :
Chapter II.
San^aya said :
San^aya said :
1
The commentators say that 'heart' here signifies the dis-
positions which are stated in chapter XVIII infra, p. 126. The
feeling of ' helplessness ' is incompatible with what is there stated
as the proper disposition for a Kshatriya.
2
I. e. by the heat of vexation; the meaning is, 'which will cause
constant vexation of spirit.'
8
I. e. if the means employed are the sinful acts referred to.
44 bhagavadg!tA.
is real. And 5
the (correct) conclusion about both is
perceived by those who perceive the truth. Know
that to be indestructible which pervades all this ;
1
Scil. regarding family-rites, &c, for, says Nilaka/^a, they indi-
cate knowledge from body.
of soul as distinct
2
A common word in the Gita, that which presides over each
individual body.
4
3
Scil. with external objects. I. e. the ' contacts.'
5
The sense is this there are two things apparently, the soul
which is indestructible, and the feelings of pain &c. which come '
and go.' The true philosopher knows that the former only is real and
exists; and that the latter is unreal and non-existent. He therefore
burn it; waters do not moisten it; the wind does not
dry it up. It is not divisible; it is not combustible;
it is not to be moistened; it is not to be dried up.
It is everlasting, all-pervading, stable, firm, and
3
eternal be unperceived, to be unthink-
. It is said to
1
Cf. Ka/^a-upanishad, p. 104.
2
Ka/^a-upanishad, pp. 103, 104.
3 7
'Eternal. Nilaka//^a explains this by 'unlimited by time,
place/ &c. ASahkara and others as '
uncreated/ '
without cause/
Stable = not assuming new forms; firm = not abandoning the original
form. (-Sridhara.) The latter signifies a slight change; the former
a total change.
4
from the Sutta Nipata (Sir M. C. Swamy's
Cf. the following
translation), pp. 124, 125: 'There is, indeed, no means by which
those born could be prevented from dying/ Even thus the world '
is afflicted with death and decay; therefore wise men, knowing the
1
Cf. Sutta Nipata, p. 125. 'In vain do you grieve, not knowing
well the two ends of hirn whose manner either of coming or going
you know not.'
2
I. e. the self spoken of above.
3
Ka/^a-upanishad, p. 96.
4
One of the warrior caste.
5
Without any effort, that is to say, of one's own.
CHAPTER II, 42. 47
battle, and thus you will not incur sin. The know-
ledge here declared to you is that relating to the
Sankhya 1 Now hear that relating to the Yoga.
.
1
Sankhya is explained in different modes by the different com-
mentators, but the resulting meaning here seems to be, that the
doctrine stated is the doctrine of true knowledge and emancipation
by its means. See infra, p. 52.
2
Viz. this mortal mundane life.
3
I. e. for those who enter on this path/ '
4
I. e. of the supreme Being Yoga meaning
; really the dedication
1
See Sutta Nipata, p. 4.
2
This is a merely temporary good, and not therefore deserving
to be aspired to before final emancipation.
3
I. e. the whole course of worldly affairs. As to qualities, see
chapter XIV.
4
pleasure, and so forth. Cf. Manu I, 26.
Heat and cold, pain and
5
and other places.
Cf. Sutta Nipata, p. 17
6
Keeping the mind from worldly objects.
7
The meaning here is not easily apprehended. I suggest the
following explanation :
Having said that the Vedas are concerned
with actions for special benefits, Krishna, compares them to a
reservoir which provides water for various special purposes,
drinking, bathing, &c. The Vedas similarly prescribe particular rites
and ceremonies for going to heaven, or destroying an enemy, &c.
But, says Knsha, man's duty is merely to perform the actions
prescribed for him among these, and not entertain desires for the
special benefits named. The stanza occurs in the Sanatsugitiya, too.
8
Doing nothing at all.
CHAPTER II, 55. 49
there no unhappiness 3
is When your mind shall .
Ar^una said
1
Merit merely leads to heaven, as to which see note on last
[8] E
50 bhagavadgitA.
p. 130*
5
I, e. when the desire is frustrated.
6
I. e. between right and wrong. Confusion of memory =for-
getfulness of *SUstras and rules prescribed in them.
CHAPTER II, 70. 51
1
Cf. Sutta Nipata, p. 45.
2 where the commentator explains
Cf. Maitri-upanishad, p. 134,
E 2
52 BHAGAVADGiTA.
Chapter III.
Ar^*una said
O anardana! devotion is deemed by you
If,
shape of action. A
man does not attain freedom
from action 6 merely by not engaging in action nor ;
2
1
Cf. infra, pp. 122-128. Hands, feet, &c.
3
By means of true discrimination keeping the senses from
attachments to worldly objects, which lead to sin and evil.
4
Cf. infra, pp. 60, 61. Probably the sacrifices spoken of in '
'
1
The commentators explain this to mean that though the
Vedas elucidate all matters, their principal subject is the sacrifice.
2
The distinctions here are rather nice, an ordinary man is
'
attached ' to worldly objects, is '
contented ' with goods &c, and
is '
pleased ' with special gains.
3
No good or evil accrues to him from anything he does or
omits to do.
4
-Srldhara says that Arg-una is here told to perform action, as free-
dom from it is only for the man of true knowledge, which Ar^una
is not as yet.
5
I. e. final emancipation ; cf. p. 59 infra, and Iropanishad, p. 6.
CHAPTER III, 30. 55
1
The active principle is nature, the aggregate of the three
qualities; the soul is only the looker-on; cf. inter alia, p. 104 infra.
2
Scil. the difference of the soul from the collection of qualities,
viz. the body, senses, &c, and from the actions of which they are
the authors.
3
Qualities (i. e. senses) deal with qualities, i. e. objects of sense.
* I. e. all mundane affairs.
56 bhagavadgitA.
Ar^iina said :
1
About the consequences of your actions.
2
Of actions, or of the Brahman in its various forms.
8
Which is the result of the virtues and vices of a preceding
life. The sequence of ideas here is as follows The true view :
stated here about the *
difference from qualities and actions' is
It is under the influence of these likes and dislikes, that some may
say, we shall practise duties prescribed for others (our own being
bad ones) as they are equally prescribed by the *Sastras. That, as
stated in the last sentence here, is wrong.
4
Cf. Sutta Nipata, p. ioi, as to '
likings and dislikings/
CHAPTER III, 43. 57
1
Vide p. 50 supra.
2
I. e. knowledge, mentioned in the next sentence, for which
construction p. 71 and p. 98 may be compared.
3
Which becomes more powerful the more it is fed.
4
The mind is that which ponders over things as such or such ;
Chapter IV.
Ar^una said
Later is your birth ; the birth of the sun is prior.
How then shall I understand that you declared (this)
first?
The Deity said
I have passed through many births, O Arf una
1
Because its fruit is imperishable, viz. final emancipation.
In the -Oandogya-upanishad, Manu is the channel of com-
2
1 2
Cf. Sutta Nip&ta, p. 73. Cf. infra, p. 61.
3
I. e. I give to each worshipper what is proper for him.
4
The original words used here occur before in a different sense
(see p. 55). Here the meaning is that to whomsoever directly ad-
dressed, all worship is worship of me (see p. 84). In the whole
passage, Krishna, says that the Deity is not chargeable with partiality
on account of the variety of human qualities and states.
5
Such as acquisition of sons, cattle, &c.
6o bhagavadgitA.
1
Devoted though performing all actions.
2
'Appropriating nothing/ at Sutta Nipata, p. 101, seems to be
the same idea. * Self just before this means senses.
3
Preferably, perhaps, 'with the body only/ But -Sankara
rejects this.
4
Cf. infra, p. ioi; and Sutta Nip&ta, p. 12.
The commentators vary in their interpretations of this word
5
(mukta), but the common point appears to be free from attachment '
2
I. e. all acts, religious and other, offered up to the Brahman in
the mode above stated.
3
Practise yoga and other like exercises.
*
'
4
Remaining unattached to sensuous enjoyments.
5
Stopping the bodily operations mentioned, and engaging in
contemplation.
6
This is called Brahmaya^na, Awalayana Gr/hya-sutra III, 1, 3.
7
Maitrt-upanishad, p. 129.
62 BHAGAVADGITA.
1
Supra, p. 53.
2
Operations of mind, senses, &c. ; cf. supra, p. 54.
3
I. e. knowledge.
4
Addressed to men of knowledge. Cf. Mudakopanishad, p. 282.
5
The essential unity of the supreme and individual soul and the
whole universe. Cf. iropanishad, pp. 13, 14.
6 7
Supra, p. 60. Sutta Nip&ta, p. 48.
CHAPTER V, 3. 63
Chapter V.
Ar^una said
1
Sutta Nip&ta, p. 49.
2
Cautious, free from heedlessness.
3
I. e. one who has performed renunciation/
'
64 BHAGAVADGITA.
as the lotus-leaf 6
(is not tainted) by water. De-
votees, casting off attachment, perform actions for
attaining purity of self, with the body, the mind, the
understanding, or even the senses 7
(all) free (from
1
Those who follow the yoga path/
'
The form is noteworthy,
grammatically.
2 (
I. e. attains true renunciation/ says *Sahkara ; Sridhara says,
' attains Brahman, after becoming a " renouncer."
3
Here self is explained as body; in the line which goes before
it is explained as heart.
4
These are the various operations of the organs of perception,
action, &c.
5
Excretions, &c.
6
A very common simile. Cf. inter alia iTMndogya-upanishad,
p. 276; Sutta NipSta, pp. 107-134; and Davids' Buddhism, p, 158
note.
7
Body = bathing, &c; mind = meditation, &c.; understanding
ascertainment of truth; senses = hearing and celebrating God's name.
CHAPTER V, 19. 65
1
Cf. Pra^nopanishad, p. 202 ; -Svetasvatara, p. 332 ; Sutta Nipata,
p. 52. The Ka/^opanishad has eleven portals (p. 132). The nine
are the eyes, nostrils, ears, mouth, and the two for excretions.
2
As regards the Lord's relation to mans merit or sin.
3
As manifestations of Brahman, though of different qualities
and classes. As to -SVapaka, a very low caste, see Sutta Nipata, p. 36.
4
As stated in the preceding words.
[8] F
66 BHAGAVADGITA.
1 2
Ka/^opanishad, p. ioo. Cf. supra, p. 44.
3
He is one with the Brahman as he is intent exclusively on the
Brahman.
4
The bliss of assimilation with the Brahman, or, as Ramanug-a
puts it, the bliss of direct knowledge of the self.
5
Sutta Nipata, p. 39; also Davids' Buddhism, p. 109.
6
Cf. Sutta Nipata, p. 3.
CHAPTER VI, 5. 67
Chapter VI.
The Deity said
not debase his self, for even (a man's) own self is his
1 2
Cf. infra, p. 78. P. 57 and Ka/^opanishad, p. 157.
8
Which are required for ordinary religious rites.
4
Which are the cause of desires see supra, p. 50.;
5
Abandonment of distracting actions ; means scil. to perfect
knowledge, says ridhara.
6
I. e. by means of a mind possessed of true discrimination.
F 2
68 BHAGAVADGITA.
1
Self is here explained as mind, the unsteadiness of which
prevents the acquisition of devotion, p. 71.
2
This means restraining senses by mind. See Maitri-upa-
nishad, p. 180.
3 4
Supra, p. 57. By any of the vexations of the world.
5
I. e. is free from affection or aversion towards them.
6
' Release from society ' is insisted on at Sutta Nipata, p. 55.
7
Self is here explained as senses ; in the previous clause as mind.
8
This requisite is prescribed by many authorities. Cf. Kh&n-
dogya-upanishad,p.62 6; Maitrf, p. 156; -SVetawatara, pp. 318, 319;
and A^valayana (Grzhya-sutra) III, 2, 2, for Vedic study too.
CHAPTER VI, 1 8, 69
1
Cf. Kumarasambhava, Canto III, 47. This is done in order to
prevent the sight from rambling a total closing of the eyes being
objectionable as leading to sleep.
2
See these in Apastamba (p. 7 in this series); and cf. Sutta
Nipata, pp. 159, 160; and Miiller's Hibbert Lectures, p. 158.
3
Cf. Sutta Nipata, pp. 28, 95.
4
Buddhism shows similar injunctions. Cf. Sutta Nipata, pp. 21,
1 2
Cf. Sutta Nipata, p. 62. Cf. supra, p. 53.
3
I. e. cease to think of objects of sense. Cf. supra, p. 69.
4
I. e. an undespairing and firm resolution that devotion will be
achieved ultimately.
5
Cf. Sutta Nipata, p. 106.
6
Assimilation with the Brahman.
CHAPTER VI, 36. 71
3
in all beings, holding that all is one , lives in me,
however he may be living That devotee, O 4
.
Ar^una said
Doubtless, O
you of mighty arms the mind is !
1
Realises the essential unity of everything.
2
He has access to me, and I am kind to him.
3
Cf. Lyopanishad, p. 13.
4 ' Even abandoning all action/ says -SYidhara ; and cf. infra,
p. 105.
5
Who believes that pleasure and pain are as much liked or
disliked by others as by himself, and puts himself in fact in the
place of others.
6
Troublesome to the body, senses, &c.
7
Cf. Dhammapada, stanza 33 seq.
72 BHAGAVADGitA.
mine, for none else than you can destroy this doubt.
1
Cf. p. 73 infra.
2
The path to heaven, and that to final emancipation.
3
' Kings or emperors,' says Madhusudana.
4
I. e. final emancipation.
5
* As Ar^una himself/ says Madhusudana, '
receives instruction
in knowledge,though he comes to the battle-field without any such
object; hence it was said before, "nothing is here abortive."'
See p. 47.
CHAPTER VII, 4. 73
Chapter VII.
1
As distinguished from the others who work half-heartedly, so
to say. See p. 72.
2 ' Some one ' in the original.
3
knowledge of the self,
I.e. ^ahkara says, as to the next clause,
that those even who work for final emancipation must be deemed
to have '
reached perfection/
74 BHAGAVADGITA.
1
They do not dominate over me, I rule them.
2
Infra, p. 115.
76 BHAGAVADGITA.
1
Fasts and so forth.
2
Which are the result of the actions done in previous lives.
3
And the divinities are not eternal, so the fruit obtained is
ephemeral.
4
The
ignorant do not know the real divinity ofVishmi, thinking
him be no higher than as he is seen in the human form. This
to
gives them an inadequate notion of the purity and eternity of the
happiness to be obtained by worshipping him; cf. infra, p. 83.
5
The veil surrounding me is created by my mysterious power,
and that everybody cannot pierce through; cf. Ka//$a, p. 117.
CHAPTER VIII, 4. 77
Chapter VIII.
Ar^una said
1
Concerning the supreme principle and the mode of wor-
shipping it.
2 3
Cf. infra, p. 109. See the next chapter.
4
Adhyatma where it occurs before g. p. 55) has been ren-
(e.
action, cf. pp. 53, 54. Adhibhuta is apparently the whole inanimate
creation, and Adhidaivata is the being supposed to dwell in the
sun. Adhiya^-na is Kr/sh/za. Cf. too pp. 113, 114.
1
Some commentators say 'whatever thing' generally. The
'form' remembered in one's last moments would be that which
had been most often meditated on during life.
2 3
Cf. supra, p. 67. Ka/$a, p. 105 ; Svetarvatara, p. 333.
4
Cf. *Sveta\yvatara-upanishad, p. 327.
6
Ka/^opanishad, p. 102.
CHAPTER VIII, 17. 79
1
As to BrahmaMrins, see supra, p. 69.
2
'The senses/ say the commentators. Might it not refer to the
'
nine portals' at p. 65 supra ? See also, however, p. 108.
3
I. e. thinking of nothing, making the mind cease to work.
Cf. Maitri-upanishad, p. 179.
4
Cf. Maitri-upanishad, p. 130, uninterrupted, like 'oil when
poured out/ says the commentator.
5
Cf. jOdndogya-upanishad, p. 151; Mandukya, pp. 330-388
(Om is all past, present, and future); NWsi/rcha Tapini, pp. no,
117, 171; Maitri, p. 140; Prajna, p. 220. On the opening passage
of the .A'Mndogya, -Sahkara says, ' Om is the closest designation of
the supreme Being. He is pleased when it is pronounced, as people
are at the mention of a favourite name/ See also Max Miiller,
Hibbert Lectures, p. 84; Goldstucker's Remains, I, 122.
6
See infra, p. 86 and cf. Sutta Nipata, p. 125.
;
7
They are only temporary, not the everlasting seats of the
soul.
8o bhagavadgItA.
1
Cf. Manu I, 73. Sankara why the
says, that this explains
abodes of Brahma and others are said to be not They lasting.
destroyed.
2
Cf. p. 82 infra; also Manu-smnti I, 52; and Kalidasa's Ku-
marasambhava II, 8.
3
Cf. Ka/^opanishad, p. 149 and also p. 112 infra.
;
4
I. e. by whom, as the cause of them, all these entities are sup-
ported; cf. p. 82 infra.
5
.Sridhara understands '
the time when,* in the sentence pre-
ceding this, to mean '
the path indicated by a deity presiding over
CHAPTER IX, 2. 8
Chapter IX.
Now speak to you, who are not given to
I will
carping, of that most mysterious knowledge, accom-
panied by experience, by knowing which you will
be released from evil. It is the chief among the
sciences, the chief among the mysteries. It is the
best means of sanctification. It is imperishable, not
[8] G
82 BHAGAVADGfTA.
1
Hope, viz. that some other deity will give them what they want;
acts, vain as not offered to the supreme; knowledge, vain as
abounding in foolish doubts, &c.
2
Cf. p. 76 supra.
8
For a knowledge of the supreme, or for the means of such
knowledge.
4
Vows = veracity, harmlessness, &c.
5
Sacrifice of knowledge, viz. the knowledge that Vasudeva is all;
as one = believing that all is one; as distinct believing that sun, =
moon, &c. are different manifestations of *
me.'
6
is a Vedic sacrifice;
Kratu Ya^-fia, a sacrifice laid down in
Smr/tis. =
Svadha offering to the manes; product of the herbs' '
=
food prepared from vegetables, or medicine.
7 8
Cf. p. 61 supra. P. 79 supra.
G 2
84 bhagavadg!ta.
1
I. e. the seat of enjoyment; receptacle = where things are pre-
served for future use, say the commentators.
2
The gross and the subtle elements, or causes and effects.
3
MuWakopanishad, p. 279; and .Oandogya, p. 344.
Cf.
4
Cf. Dhammapada, stanza 23. I.e. attainment to the Brahman
and not returning from it. Ramanu^a.
5
Because in form they worship other divinities.
6
Giver of the fruit. As to enjoyer, cf. p. 67 supra.
7
I. e. return to the mortal world.
8
I.e. some regulation as to mode of worship. Cf. also p. 76 supra.
CHAPTER IX, 32. 85
first, because one cares not for fruit the second, because it is offered
;
to the supreme.
3 ' They dwell in me ' by their devotion to me ; I dwell in them
as giver of happiness to them.
4
supreme Being alone should be reverenced.
Viz. that the
5
Sankara takes Vaisyas &c. as examples of this ; not so Sridhara.
Cf. as to women and *Sudras, Nrzsiwha-tapini, p. 14. 'Of sinful
birth'=of low birth (*Sridhara)= birth resulting from sins (Sankara).
S6 BHAGAVADGITA.
Chapter X.
Yet again, O you of mighty arms ! listen to
my excellent 2
words, which, out of a wish for your
welfare, speak to you who are delighted (with
I
6
The words are also otherwise construed, The four ancients
'
Argima said :
you the eternal being, divine, the first god, the un-
born, the all-pervading. And so, too, you tell me
yourself, O Kesava! I believe all this you tell
that
me (to be) true ; for, O lord ! neither the gods nor
demons understand your manifestation 4 You only .
feel no satiety.
The Deity said :
1
To know you fully being impossible, what special manifesta-
tion of you should we resort to for our meditations ?
2
P. 129 infra.
3 ' Aditya is used in the Veda chiefly as a general epithet for a
number of solar deities.' Max Mtiller, Hibbert Lectures, p. 264.
4
The storm-gods, as Max Mtiller calls them.
5
Cf. Sutta Nipata, p. 121.
6
As being, probably, full of music.
7
^^andogya, p. 121, where Sahkara
Cf. says, ' Mind is the chief
,
of man's inner activities.
8
Now the third member of our Trinity.
10
Kubera. The Golden Mount.
CHAPTER X, 30. 89
I 2
Cf. Sutta Nipata, p. 121. Vide p. 79 supra.
3
<7apa is the silent meditation. Madhusudana says it is superior
owing to its not involving the slaughter of any animal, &c.
4
The fig tree. It is the symbol of '
life ' in chapter XV infra.
5
Those who even from birth are possessed of piety, knowledge,
indifference to the world, and superhuman power. Cf. vet&-
svatara-upanishad, p. 357.
6
This islndra's horse, brought out at the churning of the ocean.
Airavata is Indra's elephant.
7
Cf. Sutta Nipata, p. 121.
8
I. e. not the merely carnal passion. Cf. p. 74 supra.
9
Nagas are without poison, says *Sridhara. Varurca is the sea-god.
10
Yama and Pralhada the virtuous demon for whom
is death,
Vishmi became incarnate as the man-lion. As to manes, see
Goldstucker's Remains, 1, 133.
II
Counts the number of men's sins/ Rlmanu^a ; -Sridhara says
f
90 bhagavadgIta.
3
The hero of the Hindu epos, Ramayaw a, translated into verse
by Mr. R. T. H. Griffiths.
4
The dolphin. 5
The Ganges.
6
That supposed to comprehend all language. Cf.
letter is
1
Cf. .Oandogya-upariishad, p. 126. Margasirsha is November-
December. Madhusudana says this is the best month, as being
neither too hot nor too cold ; but see Schlegel's Bhagavadgita, ed.
Lassen, p. 276.
2
One of Krishna's ancestors.
3
The compiler of the Vedas.
4
The preceptor of the Daityas or demons. A work on politics
is ascribed to him.
5
Making peace, bribing, &c.
6
Cf. Purusha-sukta (Muir, Sanskrit Texts, vol. i, p. 9).
92 BHAGAVADGiTA.
Chapter XI.
Ar^una said:
to me.
The Deity said :
San^aya said :
Ar^una said
1
Cf. p. 90 supra. afikara explains it as meaning '
pervading
everything/ The expression occurs in the Nmiwha-tapini-upani-
shad, p. 50, where it is said, '
as, without organs, it sees, hears,
goes, takes from all sides and pervades everything, therefore it has
faces on all sides.'
2
Gods, manes, men, and so forth.
94 bhagavadg!tA.
1
The words are the same as at p. 97 infra, where see the note.
2
Seeing signs of some great cataclysm, they say, May it be well
'
1
Kanza, who was really the eldest brother of the PaWavas,
I.e.
strument, O Savyasa^in 1
! Dro/za, and Bhfshma, and
^ayadratha, and Kama, and likewise other valiant
warriors also, whom I have killed, do you kill. Be
not alarmed. Do fight. And in the battle you will
conquer (your) foes.
San^aya said
Hearing these words of Kesava, the wearer of the
coronet2
trembling, and with joined hands, bowed
,
Ar^una said
It is quite proper, O Hrzshikesa ! that the uni-
verse is delighted and charmed by your renown,
that the demons run away affrighted in all directions,
1
Argoma, as he could shoot with his left hand as well as the
right. Sridhara.
2
Arg-una, who had this coronet given him by Indra. Madhu-
sudana.
3
The commentators interpret this to mean the perceptible, the
unperceived, and the higher principle. Cf. p. 84 supra, and also
pp. 103, 113 infra and notes there.
CHAPTER XI, 44. 97
1
See
p. 94 supra. Here the commentators say the words mean
1
which the universe is placed at deluge-time/
that in
2
Professor Tiele mentions great-grandfather as a name for the
Creator among Kaffirs (History of Religion, p. 18). Cf. p. 83 supra.
I. e. of whom it is impossible to ascertain whether he is such
3
and the mace, with the discus in hand, just the same
(as before) 1 O you of thousand arms O you of
. !
O Ar^iina ! have by
being pleased (with you), I
has not been seen before by any one else but you,
O you hero among the Kauravas I cannot be seen !
1
This is the ordinary form of Krishna,.
2
This is the original construction. One suspects that sacri-
fices and study of the Vedas are meant. Cf. the speech of Krishna
on the next page.
CHAPTER XII, 3. 99
Ar^una said
Chapter XII.
Ar^una said
Of the worshippers, who thus, constantly devoted,
meditate on you, and those who (meditate) on the
unperceived and indestructible, which best know
devotion ?
1
Literally, 'entered into;' it means final emancipation. See p. 128.
H 2
IOO BHAGAVADGITA.
pure, assiduous 3
from distress 4 who
, impartial, free ,
1
No disturbance results from him to other men, or from other
men to him. Cf. Sutta Nipata, p. 56.
2
Indifferent to worldly objects.
3
Ready to do work as it arises.
4
Not feeling afflicted by other people's doing an injury to him.
5 *
For fruit ' must be understood here.
6
I. e. governs his tongue properly. Cf. Sutta Nipata, p. 55, and
Dhammapada, stanza 96.
7
Cf. Sutta Nipata, pp. 94, 101, 122 ; Apastamba, Dharma-sutra,
I02 BHAGAVADGITA.
Chapter XIII.
5
Cf. Aitareya-ararayaka, p. 97. The subtle elements, earth, fire,
you cannot apply either of these words to it. Cf. pp. 84, 96 supra,
also *SVeta\rvatara, p. 346.
I>4 BHAGAVADGITA.
4
(different) things , but standing as though different,
it should be known to be the supporter of (all)
1
Cf. *SVeta\rvatara, p. 331. He has no ears, but has the quality
of hearing, and so forth ; unattached =
really out of relation to
everything, though seeming to be connected with other things
through delusion.
2
I. e. he perceives them.
3
Iropanishad, p. 12; Mu/zdaka, p. 313.
4
Everything being really one. Cf. inter alia, p. 124 infra. The
various manifestations of the Brahman are really one in essence,
though apparently different, like foam and water.
5
Cf. p. 88.
6
Developments = body, senses, &c. Qualities = pleasure, pain, &c;
altogether the expression means the body and feelings and so forth.
CHAPTER XIII, 26. I05
1
Yidhara says that '
is said to be means by Kapila and others.
'
For the notion that activity is not a function of the soul, see inter
alia, p. 55 supra. Enjoyment, however, is, according to this pas-
sage, the function of the soul, not of nature. See also Maitri-upa-
nishad, pp. 107, 108.
2
I.e. 'the senses,' says ridhara; good = gods, &c. ; evil =
beasts, &c.
3
Scil. concerning the operations of the body and senses. Cf.
Nrzsiflzha-tapini, p. 224. He is adviser because, though he does
not interfere, he sees and therefore may be said to sanction the
operations alluded to. Supporter, i. e. of body &c. in their workings.
4
I. e. though he may have transgressed rules.
6
Concentration = fixing of the mind exclusively on the soul, the
senses being quiescent. '
See the self,' i. e. the soul ;
'
in the self,'
i. e. within themselves ;
'
by the self/ i. e. by the mind. Sankhya-
yoga= belief that qualities are distinct from the self, which is only
a passive spectator of their operations. Cf. *SVeta\rvatara, p. 109.
Karma-yoga = dedication of actions to the supreme. Cf. as to this
the gloss on -Sahkara's Bh­a on Vedanta-sutra IV, 2, 21.
6
Cf. Sutta Nipata, p. 49.
io6 bhagavadgIta.
Chapter XIV.
The Deity said :
1
I.e. ' are not destroyed,' Madhusudana; 'do not fall/ Sankara;
'
are not born/ *Srrdhara, and apparently Ramanu^-a.
2 f
I. e. the nature ' spoken of before.
3
These constitute nature. We must understand nature, with
Professor Bha^arkar, as the hypothetical cause of the soul's feel-
ing itself limited and conditioned. If nature is understood, as it
usually is, to mean matter, its being made up of the qualities is
inexplicable. Interpreted idealistically, as suggested by Professor
BhaWarkar, the destruction of it spoken of at the close of the last
chapter also becomes intelligible. By means of knowledge of the
soul, the unreality of these manifestations is understood and nature
is destroyed.
4
Pleasure and knowledge appertain to the mind, not the self,
hence they are described as constituting bonds, when erroneously
connected with the self, -Sankara and ridhara. They constitute
'
bonds/ because the when brought
self into contact with them,
strives to obtain them, R&manu^a.
IOS BHAGAVADGITA.
Ka//$opanishad, p. 152.
2
The effects of each quality assert themselves, when the other
two are held in check.
3
I. e. the senses of perception.
4
= always doing something or another; performance,
Activity
&c.=rearing large mansions, &c. want of tranquillity perpetual
;
=
agitation of mind, 'this I will do now, then that, and next the other;'
desire = to obtain everything that one comes across.
5
I. e. doing absolutely nothing.
6
The highest manifestations of Brahman, viz. the Hira/zya-
garbha, &c, say *Sridhara and Madhusudana. Nilaka//$a also
suggests that ' those who know the highest' means gods.
CHAPTER XIV, 21. IO9
Ar^nina said
What are the characteristics, O lord ! of one who
has transcended these three qualities ? What is his
conduct, and how does he transcend these three
6
qualities ?
1
Lower creation, such as birds, beasts, &c.
2
Cf. Sutta Nipata, p. 15.
3
I.e. are born as gods, &c; 'middle,' as men, &c; 'down/
as brutes, &c.
4
I. e. what has been called Kshetra^iia before, the supervising
principle within one.
5
Bodies are developments of the qualities, say the commen-
tators, which is not incompatible with the explanation of qualities
1
I.e. who does not feel troubled, for instance, thinking now I am
actuated by a motive of passion or darkness, and so forth.
2
So as to lose all discrimination.
3
I. e. from his determination to pursue truth, by worldly plea-
sures or pains.
4
Cf. p. 55 supra.
5
Intenton the self only.
6
For the whole passage, cf. p. ioi supra.
7
Nilaka^a interprets this to mean '
the ultimate object of the
Vedas/ I here means Krishna. -Sridhara suggests this parallel,
as light embodied is the sun, so is the Brahman embodied identical
with V&sudeva.
CHAPTER XV, 5. Ill
Chapter XV.
The Deity said
1
Cf. Ka/^opanishad, p. 70, and Sutta Nipata, p. 76.
2
Awattha stands here for the course of worldly life. Its roots
are above, viz. the supreme being its boughs are Hira/zyagarbha
;
and others of the higher beings. The Vedas are its leaves, pre-
serving it as leaves preserve trees (another interpretation is that
they are the causes of the fruit which the tree bears, i. e. salvation,
as body, senses, &c. ; objects of sense are sprouts as they are at-
tached to the senses, which are the tips of the branches above stated.
The roots which extend downwards are the desires for various
1 1 2 BHAGAVADGITA.
sun does not light it, nor the moon, nor fire 1
. That
ismy highest abode, going which none returns.
to
An eternal portion of me it which, becoming an
is,
enjoyments. Its form not thus known here, i.e. to those who live and
move in this world, thus viz. as above described. The man who
knows is said to know the Vedas, because knowledge
the tree thus
of knowledge of the substance of the Vedas, which is, that the
it is
explain.
1 *
Entering in the form of the goddess earth/ say Anandagiri
and Madhusudana. Support, i. e. by keeping the earth from falling
or crumbling away. The moon is said to nourish herbs by commu-
nicating to them some of her 'juice/ The moon, it may be noted,
is called '
watery star' by Shakespeare. As to her relation to the
vegetable kingdom, see Matsya-pura/za XXIII, stanza 10 seq.
2
I. e. what is drunk, what is licked, what is powdered with the
[8] I
1
1 bhagavadgItA.
Chapter XVI.
Freedom from fear, purity of heart, perseverance
in (pursuit of) knowledge and abstraction of mind,
gifts 2
, self-restraint 2 and sacrifice, study of the Vedas,
,
2
penance, straightforwardness, harmlessness, truth ,
1
Cf. p. 129 infra. Here *Sankara paraphrases it by thinking
' me
to be the soul of everything/
2 8
Cf. Sutta Nipata, p. 49. See next chapter.
4
Sutta Nipata, pp. 15, 101.
5
Ostentatiousness = making a show of piety pride = ; scil. of
wealth and learning ; vanity = esteeming oneself too highly; harsh-
ness = mercilessness.
6
Cf. .Oandogya-upanishad, p. 585, and Mtiller's Hibbert Lec-
tures, p. 322.
CHAPTER XVI, 12. 115
6
this view, (these) enemies of the world, of ruined
selfs, of little knowledge, and of ferocious actions, are
1
and death in this world.
Scil. to birth
2
should be done for the attainment of real good, and what
What
should not be done as productive of mischief. See too p. 125.
I.e. contains nothing that is entitled to belief, as the Vedas, &c.
3
4
No principle based on virtue and vice in the government of
the world.
They do not believe in any unseen cause, but say the lust of
5
7
Such as that by propitiating a certain divinity by a certain rite
am perfect 1
, strong, happy; I have wealth ; I am of
noble birth ; who else is like me ? I will sacrifice 2
;
1
Blessed with children, &c. Sridhara takes it to mean, < one who
has done all he need do/ and Ramanu^a sufficient in himself.'
2
I. e. renown for sacrifices than others.
get higher
3
That because of indulgence in vanity, &c. Vanity believing
is,
=
oneself to have virtues which one has not; arrogance
dain of others.
proud dis- =
4
There is trouble to oneself in sacrifices and to the animals
killed for them.
5
I. e. of God.
6
The commentators render the original here by the paths of
life and death/ or path to '
hell/
CHAPTER XVII, 3. 117
Chapter XVII.
Argoina said
What is the state of those, O Krishna who I
1
I.e. rendering the self unfit for any of the highest ends of man.
2
Here, says Sridhara, it is laid down that the* triad is not to be
1
The hearts of gods are said to be good, those of Yakshas &c.
passionate, those of men mixed, and so forth.
2
Faith is the dominant principle in man, and he is good, pas-
sionate, or dark, as his faith is.
3
Goldstiicker, Remains, I, 154.
4
Troublesome to oneself and others, as standing on heated
stones, &c. Egoism' (Ahankara)=the feeling that one is worthy
'
of honour, Nilaka/^a.
5
Cf. Sutta Nip&ta, p. 109, and Apastamba, p. 31 (p. 62 in this
series).
CHAPTER XVII, 1 8. 119
not wishing for the fruit (of and after determining it),
1
Texts from the Vedas which ought to be recited on such occa-
sions. Presents (Dakshiwa) to Brahma/zas are insisted on in
Bnhad-arawyaka-upanishad, p. 661 ; Awalayana Gr/hya I, 23, 14.
2
Cleanliness of body; straightforwardness = not doing prohibited
acts; harmlessness = not injuring any living beings. These are
*
bodily/ because the body is the main instrument in these actions.
3
I. e. recitation of the Vedas.
4
This is part of the '
mental penance/ because the government
of the tongue is a consequence of mental restraint ; the effect being,
according to *Sankara, put here for the cause.
5
Respect = people rising to receive one, &c; honour = people
saying *
this is a holy man/ &c; reverence = people washing one's
feet, &c.
120 BHAGAVADGITA.
;'
(making) sacrifices, penances, and gifts, is called 'Sat
and (all) action, too, of which that 1 is the object, is
Chapter XVIII.
Ar^una said :
1
I. e. either the Brahman itself, or sacrifice, penance, and gift.
2
Cf. Sutta Nipata, p. 69.
3
The meaning of this whole passage seems to be that these three
words, which designate the Brahman, have distinct uses, as specified.
c
Om,' says Nilaka^a, is employed whether the action is done
with any special desire or not. Those who study the Brahman
there means '
study the Vedas.' '
Tad is employed in case of
'
said to cure any defects in the actions, the various classes of which
are mentioned before.
12 2 BHAGAVADGITA.
1
Without delusion no such abandonment will occur.
2
Namely, final emancipation, by means of purity of heart.
3
I.e. who has the frame of mind necessary for a good aban-
donment.
4 5
Such as bathing at midday in summer. Cf. p. 53 supra.
CHAPTER XVIII, 1 8. 123
1
The original is sannyasf, but -Srfdhara is probably right in taking
it to mean one who has command of 'abandonment.' *Sankara
and Madhusudana, however, take the word in its ordinary sense of
' ascetic' What follows explains, says Sridhara, why *
the fruit does
not accrue to renouncers.'
2
-Sankara and Madhusudana say this means Vedanta-^astra.
*Sridhara suggests also the alternative Sankhya-^astra. Substratum
=the body, in which desire, aversion, &c. are manifested; agent=
one who egoistically thinks himself the doer of actions organs ;
in the body; deities = the deities which preside over the eye and
other senses (as to this cf. Aitareya-upanishad, p. 45; Pragma, pp. 216,
217; Mu^aka, p. 3 1 4 ; Aitareya-drarayaka, pp. 88-270; and Max
Muller's Hibbert Lectures, p. 204, note).
3
Cf. p. 1 06.
4
Egoism = the feeling that he is the doer of the action; taint
must accrue to him.
the feeling that the fruit of the action
5
and Dhammapada, stanza 294.
Cf. p. 45,
6
Knowledge, i. e. that something is a means to what is desired
object is the means ; the knower is he who has this knowledge.
When these co-exist we have action. The instrument = senses, &c.
124 BHAGAVADGITA.
1
are declared in the enumeration of qualities (to be)
of three classes only, according to the difference of
qualities. Hear about these also as they really are.
Know that knowledge to be good, by which (a man)
sees one entity, inexhaustible, and not different in
all things (apparently) different 2 (from one another).
Know that knowledge to be passionate, which is
3
(based) on distinctions (between different entities),
1 2
The system of Kapila. Cf. p. 104.
3
Cf. Ka/^opanishad, p. 129.
4
Reason = argument in support; real principle = truth, view of
things as they are ; insignificant, i. e. in comprehensiveness.
5
I.e.
l
pride of learning/ &c, *Sankara; 'egoism/ Ramanug-a.
6
Consequences = good or evil resulting; loss = of wealth or
strength; inj ury= to others ; strength = one's own capacity.
7
I. e.
l
for children/ &c, according to *Sndhara ;
'
for the action/
according to others.
CHAPTER XVIII, 34. 125
3
stands action and inaction what ought to be done ,
1
I.e. attention to work; melancholy = always desponding and
wanting in energy.
2
The nature of the faculty of understanding ; and courage is the
firmness of that faculty.
3
See p. 1 15. iSahkara takes these to mean the '
paths ' of action
and knowledge, and Nilaka^a takes the next expression to mean
that which is constant and that which is not constant nitya, anitya.
4
Always co-existing with mental abstraction and supporting it.
5
Three of the aims of mankind, the highest being final emanci-
pation. In the view of the GM, piety, leading only to heaven, is
of doubtful benefit.
6
I. e. to the action for attaining them, in the belief that one is
126 BH AGAVADGITA.
4
Tranquillity , restraint of the senses, penance, purity,
forgiveness, straightforwardness, also knowledge, ex-
perience, and belief (in a future world), this is the
natural duty of Brahma^as. Valour, glory, courage,
the doer of it; the 'fruit' scil. of the action performed with an eye
to the three things named.
1
Not at once, as in the case of sensuous pleasures.
2
Cf. p. 51. The original has also been rendered by 'tranquillity
of one's own mind.'
3
Cf. p. 59.
4
I. e. resulting from control of the mind, purity here is both
external and internal. And see p. 119.
CHAPTER XVIII, 51. 127
1
I. e. in battle, Nilakaw/^a seems to say. *Sankara says it means
ready resource whenever occasion arises.
2
I. e. ' power to restrain people from going astray/ Nilaka//$a.
3
Eligibility for the path of knowledge.
4
Cf. p. 56.
5
Cf. p. 1 2 1 ; the evil appears to be the quality of '
fettering ' the
soul.
6
-Sridhara compares p. 65 (V, 13) and distinguishes this from
p. 64 (V, 8 seq.) *Sankara says the perfection here spoken of is
emancipation, and it is obtained by true knowledge.
128 EH AGAVADGITA.
1
Abstraction is concentrated and exclusive meditation, -Sahkara.
The other commentators take dhyanayoga as meditation simply,
as treated of in chapter VI, says Nilaka/z/^a.
2
See p. 52.
3
I. e. comprehending his identity with the Brahman.
4
Cf. p. 55.
5
Pride of learning and cleverness, or of piety. See p. 1 24, note 5.
6
The nature of a Kshatriya, ahkara.
CHAPTER XVIII, 69. 129
L8] K
1 30 BHAGAVADGITA.
Ar^una said
San^aya said :
1
Which is the best of sacrifices ; see p. 62.
2
Cf. p. 72.
3
I. e. understand my real essence, what I am, &c.
4
As to whether the battle was right or not.
5
The work is so called, as it refers to devotion.
CHAPTER XVIII, 78. 131
1
Prosperity is the greater development of fortune.
K 2
SANATSUGATIYA.
INTRODUCTION
TO
SANATSUGATfYA.
THE Sanatsuy^atiya is, like the Bhagavadgita, one of the
numerous episodes of the Mahabharata 1 . It is true, that
it has never commanded anything like that unbounded
veneration which has always been paid in India to the
Bhagavadgita. Still it is sometimes studied even in our
days, andit has had the high distinction of being com-
1
See p. 3 supra.
2
After this dialogue is over, trie dawn breaks, and Dhntarash/ra and the
Kaurava princes meet in general assembly.
INTRODUCTION. I 37
and Madras, and three MSS., one of which was most kindly
and readily placed at my disposal by my friend Professor
RamkrzsriTza Gopa/ Bha^arkar; the second by another
friend, Professor Aba^t Vishnu Kathava/e and the third
;
1
This contains Nilaka/^/ea's commentary, but his text avowedly includes the
text of tfankara,and verses and readings contained in more modern copies.
2
The commentary on the sixth chapter, however, takes up the thread from
the end of the fourth chapter.
3
See p. 182, where one of the lines recurs.
138 sanatsugatIya.
1 2 3
See note 1, p. 137. P. 283. P. 252. See,
too, tfariraka Bhashya, p. 828.
INTRODUCTION. 1 39
1
PaMatantra, p. 28 (I, 28, Bombay S. C. ed.), with Udyoga
Cf. Kosegarten's
Parvan, chap.XL, st. 7 (Bombay ed.) PaMatantra, pp. 112 and 209 (II, 10;
;
IV, 5, Bombay ed.), with Udyoga Parvan, chap. XXX VIII, 9 p. 35 (I, 37, ;
Bombay ed.) with chap. XXX VI, st. 34; p. 140 (II, 40, Bombay ed.) with
chap. XXXVII, st. 15; p. 160 (III, 62, Bombay ed.) with chap. XXXVII,
st. 17, 18 ; p. 106 (II, 2, Bombay ed.) with chap. XXXVI, st. 59.
2
Udyoga Parvan, chap. XXXVIII, st. 1, and Mahabhashya VI, 1-4, p. 35
(Banaras ed.)
3
See Indian Antiquary IV, 247. The parallel from Madhava which Professor
Weber adduces is quite inconclusive, and as far as it goes appears to me to
militate against the Professor's own view.
4
I may, however, admit at once, that I ought not to have expressed myself
as strongly as I did in the note which Professor Weber criticises.
1 40 sanatsugatIya.
receive (an elderly person), and (that there is) merit in rising
to receive. How ?
Thus, "The life-winds of a youth depart
upwards, when an elderly man approaches (him). By rising
to receive (him), and salutation, he obtains them again." It '
1 a
See p. 29 supra. See p. 32 supra.
INTRODUCTION. 141
1 2
See Hall's Sankhyasara, preface, pp. 14, 15. P. 151, note 2.
3
Nilakaw^a himself, however, treats Dhntarash/ra's question later on as
showing that he had attained indifference to worldly concerns. That question
does not occur in tfankara's text, but is given at p. 158 infra.
142 SANATSUGATIYA.
1
I give no references here, as they can be found in the Index of Sanskrit
words at theend of this volume.
1 44 sanatsugatIya.
1 2 3
See p. 181, note 1 infra. P. 19 supra. Pp. 19, 20.
[8] L
1 46 SANATSUGATIYA.
1 2 3
Cf. p. 16 supra. Cf. pp. 25, 26. P. 17.
INTRODUCTION. I47
L 2
1 48 SANATSUGATiYA.
Chapter I.
Dhrztar&sh/ra said
If, O Vidura ! there is anything not (yet) said by
you in (your) discourse, then do impart it to me
who wish to hear, for you have spoken marvellous
(things).
Vidura said
O Dhrztar&sh/ra ! the ancient youth Sanatsu^dta,
(otherwise called) San&tana 1 , who declared that death
exists not he, O descendant of Bharata I the best
of talented men, will explain
all all the doubts of
your mind, both those (which are) secret 2 and those ,
openly declared.
Dhrztar&shfra said
What, do you not yourself know more about this
(subject), that San&tana should explain to ? (it) me
Explain (it) O Vidura! if there is any
yourself,
remnant of intelligence (left) in you.
1
So Nilaka/#a. *Sankara says Sanatsu^ita is Sanatkumara,
and the component parts of the name he paraphrases by born *
Vidura said
I am born of a .Siidra womb, and do not like to say
more than what (I have said). But the intelligence
of that youth, I believe to be eternal 1
. He who
has come of a Brahma^a womb, even though he
may proclaim a great mystery, does not thereby
become liable to the censure of the gods. There-
fore do I say this to you.
Dhrztarash/ra said
Do you, O Vidura ! speak to the ancient Sand-
tana for me, so that there may be a meeting even
here, between (myself in) this body (and him).
2
Vaiiampayana said :
1
I. e., I suppose, never-failing, and such as can deal with all
sorts of topics. Sanatkum&ra, it need scarcely be stated, is the
teacher of Narada in the famous dialogue in the .A'Mndogyopa-
nishad, p. 473.
2
VaLrampayana is the narrator of the grand story of which
pieces like the present form parts.
3
The reading is sometimes different, so as to mean '
of rigid
vows/ as at Gita, p. 6 1 supra.
4
The pronouns
here are too numerous. Does 'he' here refer to
Dhr/tarash/ra Vidura seems more likely, though the express
?
(what is) agreeable and (what is) odious, old age and
death, fear and vindictiveness, hunger and thirst,
frenzy and worldly greatness, disgust and also lazi-
ness, desire and wrath, ruin and prosperity, may not
trouble him/
Chapter IL
VaLrampayana said :
Dhr/tarash/ra said
Sanatsu^dta which of the two is correct, your
!
teaching 6
, about which I have heard, that death
exists not, or that 7 the gods and demons practised
1
Comp. Gita passim ; disgust, sciL that resulting from a general
dissatisfaction with everything. As to '
ruin and prosperity,' Nila-
Sanatsu^ta said
Some freedom from death (results) from
(say), that
action and others that death exists not. Hear me
2
;
6
delusion (to be) death. 1 verily call heedlessness
\ death, and likewise freedom from heedlessness
I call
\. .
p. 80.
6
*Sankara suggests that demons might mean creatures attached
to worldly objects ; and gods those who are pleased in their own
self; and he cites a stanza in support of this suggestion. The
allusion, however, seems to be plainly to the story at jO&ndogya,
7
p. 571 seq., where the idea and expression of 'being vanquished
also occurs (p. 583). That word -Sahkara interprets in connexion
with his suggested interpretation to mean are born in lower '
1
Those deluded by worldly objects; 'this' means 'heedlessness.'
2
ankara cites a stanza from Manu, which says that king
Yama Vaivasvata dwells in the heart of every one. Cf. Aitareya-
upanishad, p. 187. The following clause he understands to contain
two epithets of Yama, meaning '
immortal, and intent on the Brah-
man.' I follow Nilakaw/^a, but not very confidently.
8
Cf. GM, p. 57. Here we have the developments, the varying
forms, of death or heedlessness.
4
I. e. paths contrary to *Srutis and Sm/Ytis.
5
Concentration of mind on the self or Brahman.
6
I. e. the egoism spoken of before.
7
I.e. to this mortal world. Cf. GM, p. 84, and Brzhad&ra/zyaka,
PP- 855, 856. There = from the next world. -Sankara says,
'having lived there.'
8
I.e. the senses. Cf. GM, p. 123, and inter alia lyopanishad,
p. 10.
9
Cf. Ka/^a, p. 129, and Br/hadarayaka, p. 889.
10
I. e. the fruit. Cf. KaMa, p. 155, and Mudaka, p. 317.
1 54 sanatsugatiaa.
even thinking
(the) fugitive (objects of sense), not
of them through contempt (for them), and who
being possessed of knowledge destroys desires in
this way, becomes, as it were, the death of death
(itself), and swallows (it) up 9 The being who .
1
I. e. its identity with the Brahman.
2
I. e. in various forms of life, Nilaka^Ma.
3
The going about in search of enjoyments.
4
The contact leads to pondering on them, and that to desire, &c,
as described further on.
5
Through various lives. Birth and death are certain for him.
6
I.e. causes oblivion of his real nature, *Sankara. Cf. the
whole train of cause and effect at GM, p. 50 supra.
7
I. e. the pondering, desire, wrath, &c. As to '
children/ cf.
2
gets rid of whatever. This body, void of
all taint
3
enlightenment seems (to be) a hell for (all) beings.
,
Dhrztardsh/ra said :
1
On this Nilaka^/^a quotes these lines,'The antelope, elephant,
butterfly, bee, and fish these five are destroyed by the five/
i. e. the five objects of sense, sound, &c. See Santi Parvan (Moksha
Dharma), chap. 174, st. 45.
2
I. e. misery, Nilaka^/^a ; merit or sin, Sankara.
3
I. e. void of discrimination between the real and unreal, Ntla-
ka//a; result of ignorance, arikara. 'A hell, as being full of
filth/ says *Sarikara, ' such as phlegm, blood, excretions.' Cf. Maitri,
p. 48.
4
As blind men groping about fall into a ditch, so do these,
*Sankara.
5
I.e. other than the sensuous objects he loves; 'learns nothing*
about the supreme Self which he disregards.
6
Useless for any good purpose.
7
Cf. Taittiriya-upanishad, p. 102.
8
As being ruinous to oneself. *Sankara compares Gita, p. 68.
Cf. also Taittiriya-upanishad, p. 103, and see Br^*hadarayaka, p. 61.
9
I. e. heedlessness and its developments as stated.
10
*Sankara cites on this Taittiriya-upanishad, p. 78.
11
Such as Satyaloka, &c.
156 s anatsugatIya.
Sanatsu^ata said:
(Thinking) an ignorant man does resort to
so,
action. The Vedas
likewise do lay down various
3
benefits (for him). But that 4 (man) comes not
5
hither (Becoming) the supreme self 6 he attains
. ,
Dhrztarcish/ra said
Who 8
is it that constrains this unborn primeval
(self), if it is (itself) all this severally 9
? And what
1
(ryotish/oma, Awamedha, and other rites.
2
As leading to final emancipation.
3
I. e. objects for which various ceremonies (or ' actions') should
be performed.
4
I. e. the man of knowledge.
5
I. e. into the sphere of action. Cf. Gita, p. 48.
6
Knowing the supreme self is identical with becoming the
supreme self, Mu<faka, p. 323.
7
I. e. getting rid of the paths which keep one away from the
Brahman by means of contemplation of the Brahman, &c. Nila-
ka/^a renders right path' to mean the Sushumwd passage by
'
and having shown that heedlessness in its forms of anger &c. is the
cause of all evil, and having also shown that death is destroyed by
true knowledge, and having shown further that heaven &c. are
really not man's highest goal ; the author has also implied the
unity of the supreme and individual self. On that arises a doubt,
which is stated in this passage/
9
All this = all the developments of the Brahman, i.e. space,
wind, fire, water, earth, vegetation, food, living creatures; see
Taittiriyopanishad, p. 68.
CHAPTER II, 21. I57
Sanatsu^ata said
There is great danger 2
in attributing distinctions
3
to it. JXhe everlasting (principles) exist by con-
nexion with the beginningless 4 (principle). So that
5
his greatness is not lost at all , and beings exist
by connexion with the beginningless 4 (principle).
That which is the real the supreme Being 6 is
eternal. He creates the universe by means of
changes 7
for such is his power held to be
, and ;
texts such as " I am the Brahman/' " Thou art that/' &c/ May it
not rather be that pointed out at Ka/^opanishad, p. 129, viz. never
attaining final emancipation? Cf. also Nrzsiwha T&pini, p. 223.
3 4
The individual selfs, *Sahkara. Nature or maya.
5
The appearance of degradation to an inferior state being delusive.
6
The original word implies the possession of awvarya, dharma,
ya^as, sit, vairagya, moksha. See *SVeta\rvatara, p. 329 (where the list
Dhrztarash/ra said
Since some practise piety 1
in this world, and some
likewise practise impiety in this world ; is the piety
destroyed by the sin, or else does the piety destroy
sin ?
Sanatsu/ata said
Whichever 2 he adheres to, the man of under-
standing always destroys both by means of know-
ledge ;
(that is) settled 3 . Likewise, in the other case 4 ,
The translation should then run thus by a con- : 'And beings exist
nexion which had no beginning;' (see Sariraka Bhashya, p. 494.)
=
Connexions of things creation of universe by his power.
1
E. g. Agnish/oma, &c, Safikara.
2
I. e. impiety or piety, sin or merit.
3
In and Smrztis, which *Sankara quotes. ^TMndogya,
*Srutis
fetched, but I can find none better. Cf. Gita, p. 49. And see also
B/Yhadara/zyaka, p. 876, and the commentary of *Sahkara there with
8
Anandagiri's gloss. E. g. wife, children, &c.
4
I. e. vexed as to how be earned, &c.
his livelihood is to
5
Excess, e.g. too much obsequiousness towards a 'taciturn
man/ owing to his holiness, &c. Taciturn man ascetic. =
Injury = disrespect, &c. Perhaps the protest against worldliness
is here carried to an extreme. *Sahkara cites Manu as a parallel,
'
A Brahmarca should be afraid of (worldly) respect as of poison/
6
Kara grass, deerskin, &c, mentioned at GM, p. 68.
E. g. the
7
he should not parade his actions. *Sankara compares
I. e.
VasishMa and a Vedic text. See, too, the quotation at Taitt. Ara//.
p. 902.
1 60 SANATSUGATIYA.
think 1
(about them). What Brahma/*a ought to
think of the inner which is void of symbols 2 self, ,
1
Cf. Gita, p. 103. -Sahkara suggests an alternative explanation
of this stanza, which will make it mean that one performing the
operations of the senses, should devote oneself nevertheless to the
unknown principle, and not consider the senses to be the self.
2
I.e. beyond the reach of inference; 'subtle/ says -Sahkara. Cf.
*Sveta\yvatara, p. 364; Br/hadara^yaka, p. 855; Maitri, p. 182; and
Ka//$a, p.where *Sankara suggests a somewhat different
149,
meaning. immovable, cf. ira, p. 10, and GM, p. 104. San-
As to
;
kara renders it by void of activity '
and pure he paraphrases by '
first
1
in respect of human wealth, but who are first
3
in the Vedas 2 are unconquerable, not
, to be shaken ;
1
Highly esteemed for or strongly attached to, -Sankara. Human
wealth = wife, offspring, property, &c. Cf. -Oandogya, p. 319;
Brz'hadara/zyaka, p. 262.
2
I. e. veracity and other duties taught by the Vedas.
3
They need fear nought/ says NilakawMa.
'
4
I. e. may sacrifice to them, -Sankara.
5
Not even the deity to whom the sacrifice is offered is equal to one
who knows the Brahman. Cf. Taittiriya, p. 23, and Anugita, p. 250.
6
I. e. one who is taciturn and does not parade his greatness.
'
'
7
He does not care for the respect shown him.
Because he knows the Brahman.
9
I. e. restraint of all senses, not of speech only. For the con-
trast compare that between sreya and prey a at Ka//a, p. 92.
10
I.e. by all men of understanding. ankara's rendering is
different :
'
The next, which is known as Tad, is for taciturnity/
[8] M
1 62 s anatsugat! ya.
Chapter III.
Dhrztarash/ra said
Who possesses this taciturnity 5 and which of the ,
two 6
is taciturnity ? Describe, O learned person !
5
I. e. that spoken of in the last chapter.
6
Viz. mere silence, or the contemplation of the self after re-
straining all the senses. In the Brz'hadara/zyaka-upanishad, Sahkara
(p. 605) renders the original word, mauna, to mean, 'The fruit of
the destruction of the consciousness of any thing other than the self/
And his commentator makes it clearer thus : 'The conviction in the
mind that one is the self the supreme Brahman and that there
is nothing else existing but oneself/
7
I. e. the highest seat the Brahman ; for mind, sense, &c. are
all non-existent there. Cf. Ka//za, p. 151, and Maitri, p. 161.
CHAPTER III, 4. 163
Sanatsu*ata said
them.
Dhr/tarash^ra said :
Sanatsu^ata said :
Not the Saman texts, nor yet the Rik texts, nor
the Ya^us texts 6 save him, O acute sir from sinful !
1
Cf. Kenopanishad, p. 39; Ka/^a, p. 152; Taittirfya, p. 119.
2
* Taciturnity is his name,' says Nilaka^/^a.
3
who is the author of the Vedas/
Or, says *Sankara, '
4
I. e. Vedas/ says Nilaka^a, Om, the quintessence of
'with the
the Vedas, being a name of the Brahman (as to which cf. Gita, p. 79,
and Maitri, p. 84). -Sankara takes the whole expression to mean
^yotirmaya, consisting of light. Nilaka#/^a says this stanza answers
the five following questions put in the stanza preceding, viz. of what
use is taciturnity? which of the two is taciturnity? &c, as above.
The first four questions are answered by the first two lines of this
stanza the substance of the answer being, that the use of taci-
deceitfully 2
At the time of the termination (of his
.
DhrztarashA*a said :
Sanatsu^ata said
O you of great glory ! this universe becomes
manifest through his special forms names 5
and
the rest. The Vedas proclaim (his form) after
describing and (they 7 also) state his
(it) well 6
,
1
I. e. one who parades his piety.
2
I. e. hypocritically.
3
I. e. do not rise to his memory Nilakaw/^a, citing Gita,
p. 78 supra.
4
Scil. about the veneration due to one who has studied the
Vedas Nilaka^/^a, citing one or two passages in point.
5
The universe consists of names and forms/ '
the reality being
the Brahman only. Cf. iTMndogya, p. 407 seq.
6
.Sankara refers to Taittiriya-upanishad, p. 68 ; -Oandogya,
p. 596 seq. &c.
7
-Sahkara takes this to mean '
sages/ who, according to him,
state the dilference. He quotes Para^ara for this.
8
Brahman, that is to say, for attaining to it. Penance =
I.e. the
Dhrztarashfra said
How does the pure penance become developed
and well developed 6
? O Sanatsu^dta ! tell (me)
how I should understand that, O Lord
Sanatsu^dta said :
1
327 Mundaka, p. 323.
Cf. -SVetsLyvatara, p. ;
'
the group of the senses/ and the whole phrase to mean enjoy- '
1
performed from some desire/ &c.
7
Anger, desire, &c.
8
The original is kevala. Nilaka/zMa says it is so called as
being a means of kaivalya, {
final emancipation/
9
I. e. not that which is not free from sin, which latter is not
developed at all.
10
All objects of enjoyment, Nilaka#Ma.
1 66 SANATSUGATIYA.
Dhrztar&sh/ra said
I have heard about penance free from sin, O
Sanatsu^ata Tell me what is the sin (connected)
!
Sanatsu^dta said
The twelve beginning with wrath, and likewise
the seven cruelties, are the defects (connected) with
it ; and there are (stated) in the 6astras twelve
merits (connected) with it, beginning with know-
ledge, which are known to the twice-born, and may
\ be developed. Wrath, desire 3 avarice, delusion 4 ,
,
a general liking.
8
Impatience of other people's prosperity ; censoriousness being
the pointing out of flaws in other people's merits ; and reviling
being an ignoring of the merits and merely abusing.
CHAPTER III, 19. 167
fications 1
. These, O king of kings ! attend each
and every man, wishing to find some opening 2 ,
4
protect (those dependent on him), these six sinful I
1
Scil. for attaining to the Brahman.
2
Some weak point by which they may attack a man.
3
Fickle in friendship, &c.
*
Such as a wife, &c.
5
Connected with this or the next world, Nilaka/^a. This and
a stanza further on I place within brackets, as it is not quite certain
whether Sankara's copy had them, though they are now in some
of our copies of the text with his commentary. See Introduction.
Cf. Mundaka, p. 319; iTMndogya, p. 494.
6
7
See note 2, at page 165.
8
The wife having no other protector.
9
See note 4, at page 162.
10
Of pairs of opposites, such as heat and cold, &c.
11
Restraint of senses in presence of their objects.
12
Cf. GM, pp. 69, 70.
13
Which are serviceable in attaining the highest goal.
1 68 SANATSUGATIYA.
2
abandonment and freedom from heedlessness on ,
J
these depends immortality. And the talented Brah-
lma;zas say that truth is chief over them.] Self-
-restraint has eighteen defects ; if (any one of them
is) committed, it is an obstacle (to self-restraint).
They are thus stated. Untruthfulness, backbiting,
3 4
thirst , antipathy (to all beings), darkness , repin-
5 6
ing , hatred of people, haughtiness, quarrelsome-
ness, injuring living creatures, reviling others, gar-
8
rulity, vexation want of 7
, want of endurance ,
9 10
courage , and slaugh-
imperfection , sinful conduct,
ter. That is called self-restraint by the good, which
is free from these defects. Frenzy has eighteen
defects n and abandonment is of six kinds. The
;
1
The original is the word 'taciturnity ' as at p. 162 supra.
2
Offering one's acts to God (Nilaka/#a), as to which cf. GM,
p. 64. See also p. 182 infra for this stanza.
3 4
I. e. for objects of sense. Ignorance.
5
Discontent even when one obtains much.
6
This is active ; antipathy is passive only.
7
Of by brooding on evil.
oneself, Cf. Taittiriya, p. 119. One
copy of Ankara's commentary says this means '
thinking ill of
others without cause/
8
Of pairs of opposites.
9
Restraint of senses in presence of their objects.
10
I. e. of piety, knowledge, and indifference to worldly objects.
11
I. e. qualities which destroy it.
12
Scil. as defects of self-restraint, viz. untruthfulness, &c.
CHAPTER III, 27. 169
flexion 5
, and also indifference (to worldly objects),
6
not stealing , living the life of a Brahma/arin, and I
1
Scil. any distinction as to physical, mental, or that which is
3
Another interpretation of ish/apurta is offerings to gods, and '
charity, such as digging tanks and wells;' for a fourth, see Sankara
on Mu/zdaka, p. 291.
4
Each of the three classes mentioned contains two sub-classes,
and so the six are made up. It is not quite easy to see the two
heads under the third class; but perhaps indifference, and the
consequent abandonment of desire, may be the two intended. To
indicate that, I have adopted the construction which takes the
words 'by means of indifference with abandonment, instead of '
'
giving away of wealth with the words by means of indifference/
'
'
and thus to constitute the second head under the third class. But
he is not quite clear.
5
Concentration = fixing the mind continuously on some object,
such as the being in the sun, &c. which
; contemplation is that in
one identifies oneself with the Brahman; reflexion as to what one
is, whence one comes, and so forth.
6
*Sahkara says this may refer to the stealing mentioned at '
'
becomes happy.
Dhrztarish/ra said
Some people make great boasts in consequence
of (their knowing) the Vedas with the Akhyanas as
tinence by the commentators, as also at Mu^aka, p. 3 1 1 inter alia.
See also ,Oandogya, p. 533.
1
Son, wife, home, &c. as to which cf. Gita, p. 103, and.Nrz-
;
1
the fifth ; others, likewise, are (masters) of four
Vedas ; others, too, of three Vedas ; others are
(masters) of two Vedas, and of one Veda ; and
others of no Veda 2 Tell me which . of these is the
greatest, whom I may know (to be) a Brahma;za.
Sanatsu&ta said:
Through ignorance of the one Veda 3 the one
truth
O king of kings numerous Vedas came into I
2
The original is void of JZzks.' The commentators give no
'
the one truth' would then be like the famous text Taittiriya,
p.56 The Brahman is truth, knowledge,' &c.
'
4
For this phrase cf. Gita, p. 73.
5
Those who do not understand the Brahman lose their natural
power of obtaining what they wish, and so go in for various
ceremonies for various special benefits. Cf. .Oandogya, p. 541;
Gita, p. 47; and p. 184 infra.
6 7
Cf. Brz'hadarawyaka, p. 893. Ibid. p. 636.
8
Literally, '
highest among bipeds/ a rather unusual expression.
9
Nilakaw/^a says, '
The part of the Vedas which teaches the
1 72 SANATSUGATIYA.
Brzliadara/zyaka, p. 450.
5
This is the converse of the last sentence, as to which cf.
Br/hadaraTzyaka, p. 925.
6
The supreme.
7
The apparent contradiction is explained in the next sentence.
8
I.e. the moon. This refers to the well-known ^akha^andra-
nyaya. As the small digit of the moon, which cannot be perceived by
itself, is pointed out as being at the tip of a branch of a tree pointing
towards the moon, so the Vedas are of use as pointing towards
the Brahman, though inaccurately and imperfectly.
CHAPTER III, 45. I73
1
Scil. in the manner just indicated.
2
As giving an idea of the Brahman. The first step to a
knowledge of the Brahman is to '
hear ' about it from Vedic texts.
Chapter IV.
Dhretardsh/ra said
O Sanatsu^ata since you have spoken these
!
Sanatsu^ata said:
This Brahman, O king ! about which you question
me with such perseverance, is not to be attained by
anybody who is in a hurry. When the mind is ab-
2
sorbed understanding then can that know-
in the ,
Dhretardsh/ra said :
Sanatsu^ata said :
1
In this material world, the highest knowledge is not to be got.
Cf. Ka/$a, p. 96.
2
I. e. withdrawn from objects and fixed on the self only. Cf.
Gita, p. 79, and Maitri, p. 179, where, however, we have hrz'd for
buddhi.
3
Viro/ana and Indra do so according to the iTMndogya, p. 570.
See also MuWaka, p. 311.
4
The object of which is the primal Brahman.
5
-Oandogya, p. 534
Cf. ; and Gita, pp. 78, 79, and the passage
from the Ka/^a there cited.
6 7
.ATMndogya, pp. 264-459. See .Oandogya, p, 553 seq.
8
I. e. attending closely upon him ; foetus = pupil.
1 76 SANATSUGATIYA.
1
Learned, men of knowledge, -Sankara.
2
The supreme, which is described as '
truth, knowledge/ &c.
In our ancient works the truth often means the real.
3
The state of being absorbed in the Brahman. Cf. GM, p. 52.
4
Cf. Ka/^a, p. 158.
5
iSankara cites Apastamba (p. 1 1) in support of this, and Prajna-
upanishad, p. 256. The consciousness of being one with the
Brahman is a new birth. See, too, Mundaka, p. 282.
6
That birth is not merely delusive, and does not result in death.
?
Immortality or final emancipation is not to be achieved without
knowledge, which can only be got from a preceptor. And one is
not perfect without that immortality ; one is limited by the con-
ditions of human existence. See Nirukta (Roth's ed.), p. 41.
8
*Sankara compares *Sveta\yvatara, p. 374. The necessity of having
a Guru is often insisted on even in the Upanishads. Cf. Mu/zdaka,
p. 282 ; .Oandogya, p. 264.
9
Stated at the beginning of this speech, *Sahkara.
CHAPTER IV, 14. 177
1
The meaning of the Vedic texts, &c, *Sankara in one copy
the highest aim of man, according to another copy.
2
See note 5 on p. 176.
8
I keep the order of the original, though I do not translate
quite literally; 'thought and word' should be literally'mind and
speech/ See, on the collocation, Gita, p. 123 inter alia.
4
Time = maturity of understanding which comes by time;
energy = intellectual power; Sastras = consultation about -Sastras
with fellow-students -Sankara, who adds that the order is not
material as stated, and quotes a stanza which may be thus ren-
dered, 'The pupil receives a quarter from the preceptor, a
quarter by his own talent ; he receives a quarter by time and ;
3
position ; the quarters and sub-quarters shower
(benefits 4)on him, and men pass their lives as
Brahmaiarins under him. By this life as a Brah-
maMrin, the divinities obtained their divinity. And
the sages, too, became great by living the life of
Brahma/arins. By this same (means), too, the Apsa-
rasas, together with the Gandharvas, achieved for
themselves beautiful forms. And by this life as a
Brahmaiarin, the sun illuminates (the universe).
That man of knowledge, O king! who practising
penance, may by penance pierce through or tear off
his body, crossesbeyond childhood 5 by means of this
(life as a BrahmaMrin), and at the time of the
1
To observe the duties referred to, -Sahkara. But see, too, p. 167,
note 6.
2 '
Obtains wealth, learning, and greatness,' says a commentator.
For similar benefits, cf. .O&ndogya, p. 122.
3
Cf. .Ajfcandogya, p. 132.
4
' Wealth/ says Nilaka^a, as well as another commentator.
5
Ignorance; cf. note 7 at p. 154 supra. Nilakaw/^a reads
'reaches' instead of '
crosses beyond/ and interprets 'balya' to
mean freedom from
'
affection, aversion/ &c. Cf. Br/"hadarayaka,
p. 605. As to the divinity of divinities, cf. Taitt. Ara#. p. 886.
6
Nilaka//a reads i
vanquishes death/ The meaning is, he
reaches final emancipation, Cf. p. 154 supra.
CHAPTER IV, 21. I 79
Dhrztarash/ra said
Where a Br&hma^a possessed of knowledge, per-
4
ceives it, does it appear as white , as red, or again
as black, or again as grey or tawny ? What is the
colour of that immortal, indestructible goal ?
Sanatsu^ata said
It appears not as white, as red, nor again as black,
nor again as grey, nor tawny 5 It dwells not on .
does it form 7 to be
dwell in the lightning ; nor is its
1
Called iTintamam. The effect of Brahma&irya is that those
who practise it can get what they desire.
2
Cf. Gita, p. 76 ; .ATMndogya, p. 538; Mu^aka, p. 279.
8 4
Cf. *SVeta\rvatara, p. 327. Cf. Br/hadarawyaka, p. 877.
5
Cf. Ka/^a, p. 119 ; and MuWaka, p. 267. As to its not dwell-
ing in earth, sky, &c, -Sahkara refers to ^^andogya, p. 518, as
implying that.
6
Literally, ' it bears no water in the ocean/
l
Water ' is said by
the commentators to mean the five elements of which the body is
1
See Muir, Sanskrit Texts, vol. i, p. 16 Ta^ya-brahmawa, ;
Chapter V 1
.
1
The whole of this chapter is wanting in one of our copies
of Sarikara's commentary. In the copy published in the MaM-
bharata (Madras edition) there is, however, this passage :
'
Wrath
&c. have been already explained, still there are some differences
here and there, and those only are now explained.
7
The chapter
is for the most part a repetition of what we have already had.
For such repetitions cf. Brz'hadarawyaka, pp. 31 7-1 01 6; 444-930.
The same copy of *Sahkara's commentary gives this general state-
ment of the object of this and the next chapter: 'The course of study
of the science of the Brahman, in which knowledge is the principal
thing, and concentration of mind &c. are subsidiary, has been
described. Now iscourse of study in which
described the
concentration of mind and knowledge subsidiary.
is principal,
The first mode consists in understanding the meaning of the
word " you " by means of concentration of mind, and then identify-
ing it with the Brahman by means of a study of the Upanishads
the second, in first intellectually understanding the identity of the
individual self and Brahman, by such study of the Upanishads,
and then realising the identity to consciousness by con-
templation, &c. In both modes the fruit is the same, and the
means are the same; and to show this, the merits and defects
already stated are here again declared/ This explanation is
verbatim the same in Nilaka^Ma's commentary.
2
The original is 'pity/ which is explained to mean 'friend-
ship by Sahkara and Nilaka/^a.
'
3
Owing to there being in it no enjoyment for the self/ says one
'
182 SANATSUGATIYA.
1
One copy of xSankara's commentary says this means *
obstruct-
ing other people's acts of piety/ &c.
2
One copy of -Sahkara's commentary says this means being'
1
fruit of one s own) toils (only) and that one should
;
1
Not a friend's. 2
For a friend. 3
See GM, p. 120.
4
The commentators take this to mean objects of sense, and
they interpret '
elements ' before to mean senses.
5 ' Viz. the turning away of the senses from their objects/ says
one copy of -Sarikara.
6
Scil. to enjoy the higher enjoyments of superior worlds.
7
I. e. to the higher worlds ; it does not lead to emancipation here.
8
Cf. Mu*/aka, p. 277. I must own that I do not quite under-
stand this passage, nor its explanation as given in the commentaries.
I do not quite see what the penance here mentioned has to do
with sacrifice, and yet the commentators seem to take the words
*
since sacrifices/ &c, with what precedes them, not with what
follows. Taking them, however, with what follows, it is difficult to
explain the word i since/ As far as I can understand the passage
I take the sense of it to be as follows The author having said that :
1
This also is far from clear. Should it be, '
and a Brahmarca
more especially ? This might be taken as referring to one who
'
Maitri, p. 179.
4
Everything/ says one copy of ^Sahkara's commentary
' all that ;
'
Chapter VI.
That pure 1
which is radiant that
)
great light 2
, ;
great glory 3
which the gods worship 4
that, verily,
; ;
PP- 233, 234 ; Colebrooke, Essays, pp. 344, 368 (Madras reprint).
The Virag corresponds rather to the gross material world viewed as
a whole ; the Hira^yagarbha to the subtle elements similarly viewed,
an earlier stage in the development. Cf. the Vedantasara.
8
Cf. Mu/z^aka, p. 303, and Gita, p. 112.
9
The individual self is part of the supreme (Gita, p. 1 12); perfect
= not limited by space, time, &c. ; as being part of a thing perfect
in its essence, the individual soul also is perfect. The individual
self is withdrawn from the perfect, viz. the whole aggregate of body,
senses, &c. presided over by the self, and when so withdrawn it
appears to be the pure self only. Cf. B/Vhadarayaka, p. 948.
CHAPTER VI, 6. 187
1
'The five elements/ says -Sahkara, cf. Aitareya, p. 189; and
;
for '
gross body,' the original is literally '
water ' see supra, p. 179,
note 6; and see, too, lyopanishad, p. n, and *SVeta\rvatara, p. 368,
for different but kindred meanings.
2
Viz. the lotus-like heart. Cf. iTMndogya, p. 528.
3
The two principles between them pervade the universe, the
individual self being connected with the material world, the other
with heaven; '
divine' is, literally,
(
the brilliant,' says ^Sankara, who
quotes Ka/^a, p. 305, as a parallel for the whole passage.
4
Cf. Ka/^a, p. in; Maitri, pp. 19-34; and Mahabharata Stri
Parvan, chap. VII, st. 13. Heaven = the Brahman here (see Brz'hada-
ra/zyaka, p. 876) ; divine = not vulgar, or unrefined-Sahkara, who
adds that though the senses generally lead one to sensuous objects,
they do not do so when under the guidance of true knowledge.
5
The body is done by the self while in
perishable, but action
the body leaves its effect.
6
To whom, namely, the man of knowledge goes, as before stated.
7
Cf. -SVetajvatara, p. 347.
8
Cf. Ka/^a, p. 152, and comment there, where the eye is said to
stand for all the senses.
9
Ka//$a, p. 149; Svetajvatara, pp. 346-348, also p. 330 (should it
be manisha, there instead of manviyo ?). The meanings of the three
words are difficult to fix accurately. -Sankara varies in his interpre-
1 88 SANATSUGATIYA.
tations. Probably the meaning he gives here is the best. Mind and
understanding have been explained at GM, p. 57. The heart is the
place within, where the self and it may be taken as indi-
is said to be,
cating the self, the meaning would then be a direct consciousness in
the self of its unity with the Supreme. See, too, Taitt. Ararc. p. 896.
1
The five organs of action, the five senses of perception, the
mind and understanding make the twelve.
2
Each current has its own honey regularly distributed to it
3
Who supervises the distribution as stated. Cf Ved&nta-sutra
.
III, 2, 28-31.
4
Bhramara, which the commentators interpret to mean '
one
who is given to flying about the individual self/
5
I. e. in one life in respect of actions done in a previous life.
6
*Sarikara says this is in answer to a possible difficulty that
action performed here cannot have its fruit in the next world,
as the fruit is so far removed in time from the action. The
answer is, The Lord, the Supreme, can effect this, and taking his
existence into account there is no difficulty. Oblation = food, &c.,
*Sarikara. The meaning of the whole passage, which is not very
clear, seems to be that the Lord has arranged things so that each
being receives some of this honey, this food, which is the fruit
of his own action. Then the question arises, Do these beings
always continue taking the honey and '
migrating,' or are they
ever released ? That
answered by the following sentence.
is
7 (
The wings of knowledge,' says -Sahkara, citing a Brahma/za text,
'
those, verily, who have knowledge are possessed of wings, those
who are not possessed of knowledge are devoid of wings/
CHAPTER VI, IO. 189
1
So, literally Sahkara explains golden to mean
;
'
'
'
beneficial
and pleasant/ by a somewhat fanciful derivation of the word
hira^ya. He refers to Gitd, p. in, about the leaves of the As-
vattha. Nilakaw/^a takes the leaves to be son, wife, &c, which are
'
golden/ attractive at first sight. '
Coming to the A^vattha/ Sah-
kara says, means being born as a Brahmawa/ &c.
* '
Flying away'
= obtaining final emancipation.
The 'sehV are compared to birds in the famous passage at
2
4
Cf. .Oandogya, p. 441. Sahkara says that the author here ex-
plains the yoga by which the Supreme is to be attained. As to the
life- winds, cf. Gita, p. 61. 'The moon/ says Sahkara/ means the
mind, and the sun the understanding, as they are the respective
deities of those organs' (cf. Br/hadarawyaka, pp. 52 1-542, and Aita-
reya, p. 187, where, however, the sun is said to appertain to the eye).
5
I. e. the Brahman ; the result is, one remains in the condition
of being identified with the Brahman.
6
Literally, flamingo.
Cf. Sveta\rvatara, pp. 332, 367; see also
7
Viz. the individual self, Sahkara ; that is, as it were, the bond
of connexion between the Supreme and the world. Cf. Gita, p. 1 12.
8
This is the meaning, though the word in the original is RitVig,
which in the later literature only means priest.
9
As the whole of the material world is dissolved, when the
self is dissevered from the delusion which is the cause of it.
10
Viz. who moves about on the waters, as above stated.
1 90 SANATSUGATIYA.
4
Namely, that of giving the poison of sensuous objects.
5
I. e. the eye, ear, &c, like the holes of serpents.
6
can appreciate nought but those sensuous objects.
I. e.
7
One reading is, 'lead to danger' which means 'to = hell,'
according to Nilaka/^a.
8
Scil. delusion about whom leads to '
danger ' or '
worldly life/
9
The quality of being one with the Brahman in essence.
10
Self-restraint, tranquillity, &c.
11
I. e. whether in the midst of worldly life, or in the state of
perfect emancipation.
12
spoken of before.
Viz. the resources
13
Viz. the supreme
Brahman. There *Sahkara takes '
' to mean ' in
the supreme abode of Vishmi/ See Introduction.
CHAPTER VI, 1 6. I9I
1
-Sankara does not explain this. Nilaka^Ma says pervading =
fully understanding; both worlds = the self and the not-self. Is
the meaning something like that of the passage last cited by
*Sankara under Vedanta-sutra IV, 2, 14 ?
2
He obtains the fruit of it, *Sankara. See as to Agnihotra,
-Oandogya, p.381 seq. and Vedanta-sutra IV, 1,16.
;
3
I. e. this mortal world, as action &c. would do.
4
I. e. of one who understands himself to be the Brahman.
See Aitareya-upanishad, p. 246.
5
-Sarikara says, 'the cause in which all is absorbed.' Cf. a
similar, but not identical, meaning given to VaLrvanara at .Oan-
dogya, p. 264; and see Vedanta-sutra I, 2, 24. Becomes great=
becomes the Brahman, *Sankara.
6
Even in this body, Sarikara; degradation he takes to mean
departure from the body, citing Bnhadarawyaka, p. 540.
7
There is no worldly life with birth and death for one who does
good, and thinks his self to be the Brahman ; hence no emancipa-
tion from such life either.
8
The Brahman is the real, and on that the unreal material world
is imagined. Cf. Taittiriya, p. 97, and Ankara's comments there,
which are of use in understanding this passage.
192 SANATSUGATIYA.
1
Cf. Ka/^a, pp. 130, 157 and Bn'hadarawyaka, p. 360.
;
2
Cf. veta,rvatara, p. 342; Ka/^a, pp. 100, 107; Maitri, p. 134.
8
Cf. Taittiriya, p. 67 Ka/^a, p. 146 ; Muw^aka, p. 293.
;
4
Ka/#a, p. 298; Mu^aka, p. 288.
5 6
See p. 180, note 7. See p. 180 supra.
7 '
The and God/ say the commentators, the
individual soul,
latter being distinct from the supreme self. The universe/ says '
Taittiriya, p. 51.
CHAPTER VI, 24. 193
1
'In a sphere beyond the reach of perception/ says *Sahkara,
who also quotes Ka/#a, p. 149, or *SVeta\yvatara, p. 347, where
the same line also occurs.
2
The original for understandings is sattva, which Sarikara
renders to mean anta^kara^a. '
Refined/ he says, 'by sacrifices
and other sanctifying operations/ In the Ka/^a at p. 148 sattva is
rendered by *Sarikara to mean buddhi a common use of the word.
3
' As being/ says *Sankara, '
identical with themselves/ It will
4
I.e. in different aggregates of body, senses, &c. Cf. Gita,
pp. 104 and 124; also .ATMndogya, pp. 475-551.
5
Cf. Brz'hadara/zyaka, p. 882 aSahkara also ; refers to Iropa-
nishad, p. 14.
6
The words are pretty nearly the same as at Gita, p. 48. *Sah-
kara says, the Brahma/za '
who has done all he need do ' has no
interest whatever in any being, as he has none in a big reservoir,
and he support of this.
cites Gita, p. 54, in One copy of *Sahkara,
however, from this ; that runs thus
differs As a person who has :
'
1
See Gita, p. 84. Nilaka^/^a takes what exists to mean
'
present,' and what does not exist to mean '
past and future/ Cf.
TsfMndogya, p. 532.
2
See Gita, p. 82, where there is also a similar apparent contra-
diction.
8
Cf. JTMndogya, p. 518.
4
That is to say he is unborn,' says Nilaka/^a. -Sarikara seems
'
1
everything has its birth from the self/
5
Cf. Mundaka., p. 298; Maitri, p. 84, and comment there.
6
Cf. Gita, pp. 77, 109, and ^Mndogya, pp. 535, 550.
7
See p. 192, note 2.
8
Cf. Gita, p. 78, and note 3 there.
9
I.e. a mind free from affection and aversion, hatred, &c,
Sankara.
10
Cf. Gita, p. 113, and note 3; and also Iropanishad, p. 12.
11
.ATMndogya, p. 528; and cf. Gita, p. 113.
A N U GITA.
O 2
INTRODUCTION
TO
ANU Gf TA.
Like the BhagavadgM and the Sanatsu^attya, the Anu-
gita is one of the numerous episodes of the MahabMrata.
And like the Sanatsu^attya, it appears here for the first
time in an English, or, indeed, it is believed, in any European
garb. It forms part of the A^vamedha Parvan of the Maha-
1
In the beginning of his gloss on the Anugita he says, that it proposes to
explain difficult passages in the Anugita, &c.
Anugitadishu. And at the
outset of his gloss on the whole Parvan he says, that in the Anugita we have a
statement of the miseries of birth, &c. as a protest against worldly life in the ;
1 2
See Preface, Sankhya-sara, p. 37. P. 234.
INTRODUCTION. 205
on the one side and the other, my mind rather leans to the
hypothesis of one author making a slip in the plexus of
his own story within story, rather than the hypothesis of
a deliberate interpolator forgetting the actual scheme of the
original work into which he was about to foist his own
additions 3 And this the rather, that we find a similar
.
1
See tfankara, ariraka Bhashya, p. 726. That, however, may be a quotation
from some other work. It may be noted that the passages quoted in the Bhashya
on Sanatsug-atiya I, 20 and I, 41 are not to be traced in our copies, though
expressly stated there to have been taken from the Anugita.
INTRODUCTION. 207
1
Cf. Sariraka Bhashya, p. 913.
208 anug!t1.
1 2
P. 24 suprar See note at p. 353.
[8] P
2IO ANUGITA.
can have been put forward in any work older than the
Ka//fc>panishad. And we may, I think, assume it as most
probable that the Sanatsu^atiya borrowed it from that work.
If so, it is not likely that the Anugita can have referred to
any other master of the Yoga than the author of the Ka//o-
panishad. And then it would seem to follow, that the
Anugita must have been composed at a time when, although
the Upanishads were looked on with reverence and as works
of authority, they were not yet regarded as part and parcel of
the Vedic revelation 1 . It is impossible not to perceive, that
the train of reasoning here at every stage hedged round
is
P 2
212 ANUGf TA.
caution. But
the reasoning is correct, it seems to be
if
1
They are also referred to in the Buddhistic Lalita Vistara, p. 65.
INTRODUCTION. 213
1
See Gautama, pp. lv and 191. 2
See also the gloss on chap. XXXIV, st. 14.
214 ANUGITA.
his time, the doctrine of the inadequacy of the Vedas for the
purpose of securing the summum bonum of humanity
had been taught by other teachers. It is further to be
recollected, that we have evidence showing that other
thinkers also than Buddha, or Br/haspati, had in early
days attacked the authority of the Vedas. Kautsa is the
name of one who was probably the most distinguished
among them. It is certainly possible that his followers
INTRODUCTION. 21
1
Cf. pp. 358, 360 infra with Apastamba, pp. 9 seq., 103 seq., 114 seq.
INTRODUCTION. 21
says that the student should take his food out of the alms
received by him, Apastamba has an elaborate catena of
rules as to how the alms are to be collected, and from whom,
and so forth. Take again the provisions in the two works
regarding the description of the cloth, staff, and girdle of the
student. Apastamba refers to various opinions on this
subject, of which there is not even a trace in the Anugita 1 .
as Kalidasa.
Another point of similar bearing on our present investi-
gation is the mode in which the story of Para^urama is
1
See 'Was the Ramayawa copied from Homer V pp. 56, 57.
22 2 ANUg!tA.
1
Haug's ed., p. 183. And see generally on these tribes, Wils on' s Vishmi Purarca
(Hall's ed.), vol. ii, p. i7oseq., and .Santi Parvan (Moksha), chap. 207, st.42.
2
This is also mentioned in the Anugita, but in a different passage. The Nila
is said by Professor Wilson to be a
mountain in Orissa. But our suggestion has,
I find, been already made by Dr. F. E. Hall also see on this, and generally,
;
Wilsons Vish/ra Pura^a, vol. ii, p. 141 seq. (ed. Hall). See also Indian
Antiquary, VI, 133 seq.
INTRODUCTION. 223
1
Banaras ed., 74 (IV, 2, 2).
p.
2
P. 60 (IV, 1, See also p. 65.
4).
3
See Mahabhashya, p. 82 (1, 1, 5), p. 16 (1, 1,1) ; and cf. Muir, Sanskrit Texts,
vol.ii, pp. 152, 355.
* See Cunningham's Corpus Inscriptionum, I, p. I.
their native land than its form and extent. It follows con-
sequently that this enumeration of mountains does not
require the date of the Anugita to be brought down to
a later period than the fourth century B. c, and leaves it
open to us, therefore, to accept whatever conclusion the
other evidence available may seem to justify. On the
other hand, it is plain no positive
also, that it affords
information as to when the Anugita was composed, and
therefore we need not dwell any further upon the point
on the present occasion.
There are a few other points which arise upon the contents
of the Anugita, but which are not, in the present condition
of our knowledge, capable of affording any certain guidance
in our present investigation. Thus we have the story of
Dharma appearing before king (kanaka disguised as a Brah-
ma/za. I am not aware of any case of such disguises occur-
ring in any of the Upanishads, although there are numerous
parallel instances throughout the Puranik literature 1 It is, .
2
See Mr. Thomas's very elaborate discussion of the whole subject in the
Journal of the Royal Asiatic Society (New Series), vol. ix, p. 155 seq.
[8] Q
226 ANUGiTA.
not traceable in any Vedic work known to us. Devamata's name I do not find
referred to anywhere else.
INTRODUCTION. 227
1
See p. 2 1 1 supra.
2
See p. 146 supra. The Buddhists seem to have borrowed the division of
Karma and Gflanakawtfas. See Dr. Ra^endralala Mitra's Lalita Vistara (transl.),
p. 21. The division, therefore, was probably older than the first century b. g.
Q 2
2 28 ANUGITA.
Chapter L
Ganame^aya * said:
4
Devaki when the battle was about to commence,
!
1
This is the prince to whom the Mahabharata, as we have it,
Vaisamp&yana said
Thus addressed, that best of speakers, Krishna,
possessed of great glory, replied in these words after
embracing Ar^nna.
V&sudeva said:
From me, O son of Prztha you heard a mystery, !
1
Cf. BhagavadgM, chapters X and XI passim.
2
I. e. in the Bhagavadgita\
3
This may also be taken with piety thus :
'
and learnt about the
eternal piety in (its true) form/
4
As to the plural, see Sarikara on Muw^aka, p. 320.
5
Cf. Gita, p. 78. For 'understanding' here we might, perhaps,
substitute 'attaining/ The original word means both understanding
and attaining. Cf. GttS, p. 82.
CHAPTER I, 21. 231
as I M&dhava
relate A certain Brdhma^a
it, O !
1
This seems to mean not the Supreme Brahman, but the Creator.
2
Cf. Sanatsu^-atiya, p. 161, 'not to be shaken.'
3
I suppose this to mean according to the forms proper in the
case of such a being as the one in question. Cf. GM, p. 62,
and note there.
4
This is not easy to understand. Perhaps the allusion is to the doc-
trine at GM, pp. 54, 55.
5
Cf. Br/hadarawyaka, p. 447.
6
I.e. all prescribed acts of piety.
7
As to knowledge and experience, cf. GM, p. 57; and as to
coming and going, cf. ibid. p. 84.
8
1, e. as stated, for instance, at GM, p. 7 9, or Br/hadara^yaka,p. 613.
232 ANUGITA.
1 2
Cf. infra, p. 245. Cf. Gitd, pp. 48, 103.
3 4
Cf. Gita, passim. Cf. Sanatsu^atiya, p. 162.
5
I. e. moving about so as not to be seen by everybody.
6
holders of wheels/ which Ar^una MLrra interprets to
Literally,
Ka/^a, p. 108. The rendering at p. 192 supra will also suit (through
becoming placid). This placidity is defined at xSanti Parvan
the self
(Moksha Dharma) CCXLVII, 11, with which cf. Gita, p. 69. See
GM, p. 51.
3
As above described.
4
^"Mndogya, p. 628 see also ibid. p. 282.
Cf. ;
5
He calls them happy because they have ended happily, I presume.
'
Surveying the worlds' Nilakaw/^a takes to be an index of omni-
science. Cf. Sanatsugutiya, p. 174. See also Yoga-sutras III, 25,
and commentary there.
6
I. e. the world of Brahman, or the Satyaloka ; and the next
step is assimilation into the Brahman.
7
So read all the copies I have seen, though Kasyapa is the
person addressed.
CHAPTER II, 5. 235
Chapter II.
Vasudeva 2 said
Then grasping his feet,Kasyapa asked questions
very difficult to explain, and all of them that (being),
the best of the supporters of piety, did explain.
Klsyapa said:
How
does the body perish, and how, too, is it
produced ? How does one who moves in this
harassing course of worldly life become freed ? And
(how) does the self, getting rid of nature, abandon
the body (produced) from ? And how, being freed
it
3
1
This was difficult, as the Siddha possessed extraordinary powers,
2
such as that of concealed movement, &c. Sic in MSS.
8
Cf. as to getting rid of nature, Gita, pp. 75-106. As to the
body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra.
4
I. e. the Brahman, says Nilaka/y5a.
236 ANUGITA.
8
or sleeps by clay ; or (takes food) not thoroughly
prepared ;
(such a man) himself aggravates the dis-
1
One reading omits '
fame/ as to which cf. Taittiriya-upanishad,
p. 129; .Oandogya, pp. 122-227. As to long life, cf. iTMndogya,
p. 272 ; exhausted, i. e. by enjoyment of fruit in another world.
2
Cf. *Sariraka BMshya, p. 753 seq., where we have a slightly
different view.
3
Arg-una Mi^ra renders the original, sattva, by svabh&va.
4
Cf. for all this, GM, pp. 62, 69, 118, which passages, however, are
from a slightly different point of view. See also -O&ndogya, p. 526.
5
A various reading here excludes meat. But cf. Apastamba I,
6
1, 2, 23; Gautama II, 13. So says Nilaka/^a.
7
I. e. which turns to juice in digestion, much juice being a cause
of indigestion, say the commentators.
8
This is doubtful. The sense may be, '
who takes juicy or not
thoroughly prepared food by day and night.' But see Asvalayana
G/Yhya-sutra, p. 90; Apastamba I, 1, 2, 24 ; Gautama II, 13.
CHAPTER II, 20. 237
does the body perish ?' The other reading, which is in some respects
better, is equivalent to '
the life falls away from the body of that
creature/
4
This is different, as the commentators point out, from the
ordinary life-winds.
B
The original here is iva, not dtman, which we have rendered
' self/ This refers rather to the vital principle. As to the seats,
cf. Ya^-ftavalkya Smnti III, 93 seq.
6
I adopt the reading karmawam, which I find in one of the MSS.
I consulted. I think it probable that that was the reading before
the commentators. The other reading is marma^dm.
238 ANUGITA
4
while the vitals are still enveloped, the soul , being
without a fixed shaken about by the wind.
seat, is
And then he heaves a very deep and alarming gasp,
and makes the unconscious body quiver as he goes
out (of it). That soul, dropping out of the body, is
surrounded on both sides by his own actions 5 his ,
1
Aig-una Mwra renders this to mean mind/ '
2
As the mind is obstructed, says Aig-una MLrra. The possessor
of consciousness = the self, Ar^-una.
3
I. e. pain, Ar^una Mwra.
4 5
I. e. mind, Arg-una MLnra. Cf. Br/hadara/zyaka, p. 843.
6
See Aitareya-upanishad, p. 222, and *Sankara's commentary
there. The coming to the birth is the coming out of the womb
into the world. Cf. also Gita, p. 112.
7
As stated further on, viz. this world, the next world, and
the womb. With this compare .^Mndogya, p. 359.
8
Cf. our Bhartnhari (Bombay series), Notes (Nitirataka), p. 27.
24O ANUGITA.
1
Cf. on this and 'lower place/ GM, p. 109; Sahkhya Karika, 44.
2
The readings here are most unsatisfactory. The meaning of
the printed reading adopted above would seem to be, ' decision as
to what actions should be performed/ &c.
3
Cf. GM, p. 81, and Sanatsu^dtiya, p. 158.
4
Cf. GM, p. 84.
5
Argnna Mura says, 'In heaven = in the next world, low = infe-
rior (?), high = heaven, and middling = the space below the skies
(antariksha)/ For the three degrees of enjoyment in heaven, see
Yogavasish//$a I, 35 seq.
6
This is the third of the three seats above referred to.
CHAPTER III, 7. 24I
Chapter III.
Brahman 8
. That is the seed of all beings ; by that
1
Cf. Maitri-upanishad, p. 53, and Mu^daka, p. 270. And see
generally as to this passage, -Sariraka Bhashya, pp. 751-760.
2
I. e. they yield their respective fruits ; cf. Maitri, p. 43, and
.A'Mndogya, p. 358.
3
This explains, say the commentators, how even a little merit or
sin requires sometimes more than one birth to enjoy and exhaust.
4
As a king performs sacrifices '
putting forward' a priest, Ar^una
Mijra and cf. Dhammapada, the
; first two verses.
5
Argoma Mijra has tatha, '
in the same way,' instead of this,
and renders it to mean '
putting forward ' the mind.
6
Hence he does not get rid of birth and death.
7
Good = of gods or men; bad = of the lower species of crea-
tures, Ar^-una.
8
He, in the preceding sentences, according to Ar^una MLrra,
means the self, through the mind, or *
putting forward ' the mind,
as said above. In this sentence, he takes '
he ' to mean the mind
itself; Brahman == the self; and the mind, he says, is called the
Brahman, as it, like the self, is the cause of the iTaitanya, intelli-
[8] R
242 ANUGITA.
6
From delusion, Ar^una Mirra; emancipated by force of his
devotion, Nilaka/z/6a.
7 8
Cf. Gita. p. 73 ; .Oandogya, pp. 136, 137. Scil. the action.
R 2
244 ANUGITA.
* I.e. animate and inanimate. 'A body for himself '= undeveloped
Aka\?a, Nilaka/a. But see Sankhya-s&ra, p. 19, and Sahkhya Prav.
Bhashya I, 122, and III, 10.
2
Cf. inter alia GM, p. 58 and note, and Sankhya-sara, p. 11.
As to the words at the beginning of this sentence, from that/ cf.
'
Chapter IV.
He who
becoming placid 8 and thinking of nought, ,
pleasure and pain, and gain and loss, and (what is)
agreeable and odious 6 He who is not attached to
.
1
This, in the terminology of the Vedanta, means keeping the
mind from everything save hearing &c. about the Brahman.
'
'
2
One who has his mind under his control. But see Gita, p. 63.
3
Cf. GM, p. 71.
4
I. e. the desire to be honoured or respected, Ar^una Misra.
Cf. Sanatsu^atfya, p. 161.
5
Who does not care when death comes. 6
Cf. p. 151 supra.
7 8
Cf.Gita for all this, pp. 101,103, 125, &c. Cf. Ka/^a, p. 101.
9
Nilaka/z/^a says this means the constituents of the body.
Arg-una Mura says, 'Pra^a or life-wind/ &c. They are seven. See
gloss on .Oandogya-upanishad, p. 441, and p. 343 infra.
10
Because, says Ar^una MLrra, he has no desire. Nilaka^a
says this means an ascetic, sannyasin. See p. 257 infra, note 1.
CHAPTER IV, 13. 247
1
Cf. Gita, p. in, where -Sankara explains the name to mean
'
what will not remain even till to-morrow.'
2
Cf. Gita, p. 109, and other passages.
g
Ar^-una Mura has a different reading, which means '
particu-
larly observing the evils of (the three kinds of) misery.'
4
Cf. Ka/^a, p. 119; Mu/zdaka, pp. 267 and Ma/zdukya, p. 371. ;
5
Cf. GM, pp. 104, 105, and Ka//&a, p. 112.
6
Nilaka^a says this refers to the gross elements, the next
expression to the subtle ones, and being free from these two, he is
7
'
devoid of qualities,' viz. the three qualities. Cf. Gita, p. 65.
8
I. e. those which cause bodily and mental activity.
9
Cf. Maitri, p. 178. The original word Nirvana.'
is the famous '
10
Scil. derived from false knowledge, says Ar^una MLsra. Nila-
ka^a all impressions from outside oneself which are destroyed
says
by those produced from concentration of mind, &c. See p. 391 infra.
11
I. e. all those operations by which the internal man is rendered
pure and free from all taints ; see below, p. 248, where Nilaka////*a ren-
ders it as the performance of one's duty which is called penance/ But
'
see, too, pp. 74, 119, 166 supra. The meaning seems to be that the
248 ANUGITA.
which also occurs further on; he takes the meaning to be, 'he
who is habituated to that by which the One is attained, viz. medi-
tation/
The original is the same as at Gita, p. 63.
1
2
That is to say, one who has got the power of concentrating
his mind as he pleases; and the words 'always concentrating' &c,
just before, would mean one who always exercises that power.'
'
3
I. e. having perceived the self in the state of concentration, he
sees the whole universe to be the self in this state when the concen-
tration has ceased, Nilaka/z//a. Ar^una Mura says, ' having per-
ceived the self at the time of concentration, he recognises it as the
same at the time of direct perception,' meaning, apparently, the
time of final emancipation.
4
I. e. the reality, which in this simile forms the substratum of
what are called the fibres ; the simile is in the Ka/^a-upanishad
see, too, Sanatsu^-atiya, p. 176.
5
I. e. on the supreme self, as above explained.
8
Cf. Sanatsu^atiya, p. *SVeta\rvatara, p. 290; and Bnhadara-
161 ;
1
I do not quite understand the original. The other reading,
dehatvam for devatvam, is not more intelligible. But comparing
the two, the meaning seems to be, that the divinity of the gods, i. e.
their qualities and powers as gods, are within his reach, if he likes
to have them.
2
Cf. Gita, p. 107.
3
Affection is the feeling that a thing is one's own ; attachment
is the feeling of liking one has for a thing acquired with difficulty,
Ar^-una Mi^ra.
4
Pain appears to be the feeling immediately following on hurt
or evil suffered; grief is the constant state of mind which is a
5
later result. Cf Yoga-sutra Bhashya, p. 208.
6
Cf. Gita, p. 70. Despondency is the feeling that one has not
acquired '
concentration ' after much practice, and that therefore
the practice should be abandoned.
7
The other reading here may be rendered, 'Then forthwith
Indra himself esteems him highly.'
CHAPTER IV, 36. 25I
1
This is all rather mystical. Nilaka^a takes 'city' to mean
'body,' and 'habitation' to mean the muladhara, or other similar
mystic centre within the body, where, according to the Yoga philo-
sophy, the soul sometimes to be kept with the life-winds, &c.
is
'
Thinking of a quarter,' &c., he explains to mean meditating on '
of the heart to mean the one hundred and one passages of the
'
The soul sees the self 6 come out from the body;
and abandoning his body, he perceives the self,
holding it to be the immaculate Brahman, with,
as it were, a mental smile 7 And then depending .
1
Nilakaw/^a says the original means household effects ; Arguna
Mirra says wealth, and adds, the mind is fixed on it from fear of
others finding it out.
2
Cf. Sanatsu^atiya, p. 152. Here, however, the sense is the
ordinary one.
3
I. e. all nature, that from which the universe is developed.
4
Cf. Ka/fca, pp. 1 1 7-130. See Santi Parvan (Moksha) CCXL, 1 6.
5
Cf. GM, p. 103. The stanza occurs often in the Bh&rata. This,
says Argima MLrra, answers the. question 'how the soul carries the
body.' The soul can do that as it is all-pervading.
6
The individual soul, which has acquired true knowledge, per-
ceives the self to be distinct from the body. See p. 249 supra.
7
I. e. at the false notions which he entertained. Nilaka^/^a
says, *
smile, i.e. amazement that he should have been deceived
by the mirage like course of worldly life/
8
I. e. emancipation and assimilation with the supreme
final ;
'
depending upon it thus =
taking refuge with the Brahman in
'
above, which are of use for final emancipation, have been here
answered. The others should be looked for elsewhere.
2
The original words here are identical with those at Gita, p. 139.
3
Iadopt Nilaka^a's reading here. Ar^una Mijra reads
' vi^-agdhena,' which he explains to mean one who eats kinds '
and also the means for its acquisition and the fruit ;
1
Cf. BrzTiadara;zyaka, p. 234, where ankara quotes the original
stanza, but with a reading which means, '
And the gods are not
pleased at mortals rising above (them)/ That is a better reading.
2
See GM, pp. 85, 86, where the words are nearly identical
with those in the text.
3
This is not quite clear. Does '
determination regarding
misery,' the original of which is du^khasya ka, vininzaya^, mean
'
conclusion of all misery ?' Comp. Gita, p. 79.
4
Ar^una MLrra says this means assiduous.
5
I. e. wealth and so forth, says Nilakaw/^a. Cf. '
human
wealth' at Sanatsu^dtiya, p. 161.
6
Cf. Maitn-upanishad, p. 154. The copy of Arguna Mijra's
256 ANUGITA.
Chapter V.
On this 1 , too, O chief of the descendants of Bha-
rata! they relate this ancient story, (in the form of) a
dialogue, which occurred, O son of Prz'tha ! between
a husband and wife. A Brcihma^a's wife, seeing
the Brahma^a her husband, who had gone through
all knowledge and experience 2 seated in seclusion, ,
commentary which I have used, says that the Anugita ends here.
But, as we have shown, there is a verse coming further on, which
*Sahkara/arya cites as from the Anugita. In the printed copies of
the Mahabharata the next chapter is called the Brahma^agita.
1
I. e. the questions at p. 252, Nilaka^Ma; more probably, per-
haps, the '
doctrine ' mentioned at p. 254 is what is alluded to.
2
Cf. Gita, p. 57 and note.
3
Ntlakaw/^a says this means 'ignorant that the wife has no
other support.' Arg-una Misra interprets kina\ra to mean 'indi-
gent '
instead of ' harsh/
4
So Arg-una Mirra. Nilaka/zMa's reading and his interpretation
of the passage are different.
5
I follow Ar^-una Miyra; the original literally means 'restrain.'
CHAPTER V, 12. 257
1
Cf. Gitd, pp. 52, 53; see also, as to freedom from action,
GM, p. 127.
2
I. e. thought, word, and deed. I have in the text kept to a
more literal rendering.
8
This is Nilaka/zMa's reading and interpretation. Ar^-una Mura
reads ' and invisible/
actions visible
4
Cf. inter alia Kumara-sambhava II, 46.
5
I. e. says Ar^una MLrra, the safe place, within the body and ;
says Nilakaw/^a, the seat called Avimukta, between the nose and
the brows; as to which cf. GM, p. 67. In the Kenopanishad
(p. 220) the word ayatana is used to signify a means to the
attainment of the Brahman.
6
The moon and fire constitute the universe, says Ar^una
Misra. Cf. GM, p. 1 1 3. Nilakaw/^a interprets this more mystically
as referring to the Ida. and Pingala arteries.
7
So Nilaka^/^a, but he takes it to stand for vayu or wind, as '
'
[8] S
258 anug!ta.
2
expanse (of the universe) proceeds, and on which
it rests. From this the Pra^a, Ap&na, Sam&na,
Vyana, and Udana also proceed, and into it they
enter Between the Sam&na and the Vyana, the
3
.
1
Cf. note 4, p. 247 supra, and p. 253.
2
Argnna Mirra says this means the five great elements, the
eleven organs (active and perceptive, and the mind), the life-wind,
and the individual soul.
8
The Pra#a is at the nose, the Apana at the arms, the Sa-
mana at the navel, the Vy&na pervades the whole body, and the
Ud&na is at all the joints ; Yoga-sutra III, 38 seq. Nilaka/a
cf.
;
from hell seethe Prama-upanishad, pp. 167-188 (where seven
'
1
The
next clause explains this that which is to be smelt is
;
6
That principle viz. the Brahman.
This is the operation of the mind, see Gita, p. 57 note.
7
The Brahman, Ar^-una Mura. Or it may be the '
sevenfold
production/
8
The wholesale sacrifice of all sensuous perceptions. The
CHAPTER VI, 6. 26l
Chapter VI.
1
Each sense can only offer up its own perceptions the mind
offers up all knowledge whatever.
2
Ar^-una Mi^ra says this an implied simile, the mind is an
is
3
Ar^una MLyra says this means the mind.' I think it better'
to take it here as the self (see p. 238 supra), to which the 'mind'
and the other,' mentioned further on, would be subordinate the
'
;
'
other Ar^-una MLrra renders by the group of the senses.' The
'
'
then, that the meaning here is, that speech which is to be learnt
by the pupil, as stated further on namely, the Vedas was first
not understand speech or words/ This question appears to be
suggested by the last words of the previous speech.
2
These two sentences are again very obscure. Ntlakaw/^a, as
usual, deserts his original, giving peculiar meanings to the words
without producing any authority. Ar^una Mura is very meagre,
and besides the MS. is very incorrect. See p. 264, note 5 infra.
3
I. e. Pra^apati, says Ar^una MLsra, which seems to be justified
by the sequel. Nilakara/^a takes it to mean the individual self,
which doubtless is its meaning elsewhere, e. g. Maitri, p. 56.
4
I. e. speech conveys information on all matters, Arg-una MLrra
264 ANUGITA.
The Brihma^a 1
said :
2
Nilaka//a says, immovable to be understood by the external =
senses; movable=not perceptible by senses, such as heaven, &c,
which is not quite intelligible. Ar^una Mirra says, the immovable
mind is that of the teacher, which is fixed, as it has not to learn or
acquire anything, while that of the pupil is movable as acquiring
new impressions and knowledge.
3
I. e. it is the movable mind which takes cognisance of the
significations of all mantras (sacred texts), letters, tones, in which,
I presume, sacred instruction is conveyed. To this mind, speech
is superior, as that mind only works on what speech places before
it ; but the mind which is '
with ' Pra^apati, is superior to speech
as it is not dependent on speech like the other.
4
I. e. proudly, about her being the giver of desires to Brahman.
5
I. e., says Arg-una MLrra, the words will not come out with the
and convey any sense to the hearer, but will be
Pra/za life-wind
absorbed down into the Ap&na life-wind, and not be articulated as
speech at all. Cf. Kaushitaki, p. 41 ; Ka/^a, p. 184 (with glosses);
and A'Mndogya, p. 42.
6
I. e., I presume, was dependent on the two life-winds named.
CHAPTER VI, 25. 265
Cf. p. 353 infra. For this sense of the word 'between/ see p. 258
supra, and -Oandogya-upanishad, p. 623.
1
And not with the PraVza, so as to be articulated. Cf. p. 264.
2
I.e. to withdraw the curse' pronounced, as above stated.
'
8
After the curse was withdrawn, says Arg-una Misra. Cf.
Br/hadara/zyaka, p. 317.
4
Since, says Arg-una MLrra, noiseless speech is the source of all
subtle speech. I cannot trace the text. But see Nirukta (Roth),
pp. 167-187.
266 ANUGITA.
3
envelopes all the quarters , then (finally) dwells in
the So speech formerly spoke. Hence
Samana 4
.
Chapter VII.
The Brdhma^a said
1
Cf. -Oandogya, p. 285, and the passage there quoted by *San-
kara as well as Anandagiri's gloss. And see, too, p.
353 infra.
2
Viz. the part of it which specially appertains to speech the
throat, &c.
3
Mura.
All the n&dls or passages of the body, Arg-una
4
I. e. form of sound, as the material cause of
at the navel in the
all words. There and in that condition speech dwells after going
through the body, as above stated. There, adds Ar^una Mirra,
devotees are to meditate on speech.
5
This is not quite clear, but the meaning seems to be, that the
merit of the immovable mind consists in its unchangeability, and
that of speech in being the cause of variations in the movable
mind by conveying new knowledge and new impressions. Cf. on
this result, jOandogya-upanishad, p. 482.
6
Arg-una MLrra says, the last chapter explained Pra/zayama, and
this explains PratyaMra. Pra^ayama is the restraint of the life-
winds, Pratyahara that of the senses, according to the Yoga
philosophy (see the quotation in the commentary at Yoga-sutra III,
1, and see also pp. 141- 145). Cf. also GM, p. 61. The Sapta-
hotn-vidhana as taught in the Taittirfya-brahmawa and Ara^yaka
is to be found a few pages after the pages referred to for the
nose, and the and the tongue, and the skin, and
eye,
the ear as the fifth, mind and understanding, these
are the seven sacrificial priests separately stationed.
Dwelling in a minute space, they do not perceive
each other. Do you, verily, O beautiful one ! learn
about these sacrificial priests, (which are) seven
according to (their several) natures.
O lord!
The Br&hma/za said:
Not knowing the qualities (of anything) is igno-
rance (ofit). Knowledge of the qualities is know-
ledge. And these never know the qualities of each
other. The tongue, the eye, the ear likewise,
the skin, the mind, and the understanding also, do
not apprehend smells, the nose apprehends them.
The nose, the eye, the ear likewise, the skin, the
mind, and the understanding also, do not apprehend
tastes, the tongue apprehends them. The nose, the
tongue, the ear likewise, the skin, the mind, and the
understanding also, do not apprehend colours, the
1
Cf. Kaushitaki-upanishad, p. 93; -Oandogya, p. 297; Maitri,
p. and Brzhad&ra/zyaka, p. 284.
158 ; The passages in the last two
works seem to be identical ones.
2
I. e. in their respective operations.
3
The implication, of course, is, as Ar^oina Mirra says, that this
is not so, as what is not perceived by the senses cannot be the
object of the mind's operations, a proposition which reminds
one of the maxim, Nihil ' est in intellectu quod non fuerit in sensu,'
3
ought not to enjoy what has been tasted (by others).
As a pupil goes to a preceptor for Vedic learning,
and having acquired Vedic learning from him, per-
forms the directions of the Vedic texts, so you treat
as yours 4 objects shown 5 by us, both past and
future 6 in sleep and likewise wakefulness.
, Besides,
when creatures of little intelligence are distracted
in mind, life is seen to be supported, when our
objects perform their functions. And even after
7
1
I. e. if you can enjoy objects independently of the senses,
whenever you choose to perform your operations. This, says
Arg-una Mura, meets an objection which might be made, that the
mind at the time stated does not desire objects.
2
comes twice.
Sic in original. It
8
Eating what has been tasted by another is a cause of degrada-
tion. Cf. -Oandogya, p. 81; Maitri, p. 103; and p. 363 infra.
4
You incorrectly attribute to yourself the quality of appre-
hending them.
5
I. e. presented before you by us.
6
This is Ar^una MLyra has, 'not past, not
not quite clear.
future;' literally, 'not come, not gone/
7
Viz. smell, sound, &c. not by the mere operations of the
;
Chapter VIII.
1
The senses are the doors of the house here, as they are among
the doors of the city at GM, p. 65.
2
Owing to the want of food, &c. Cf. Maitri, p. 112, and .Oan-
dogya, p. 422.
3
Perception of pleasure, says Arg-una Mi^ra ; but he takes the
subsequent clause to mean this, 'and without you no pleasure
accrues to us either/ The text is here in an unsatisfactory state.
4
As stated in the last chapter; some MSS. read 'your' for 'my*
at the beginning of the sentence.
5
Ar^una MLrra says that in this Paii&thotn-vidhana the five
chief Hotrzs only are stated for briefly explaining the Prawayama,
CHAPTER VIII, 7. 27I
1
Ar^-una Mi^ra says, ' The wind going to the Praa, and being
obstructed in upward progress by the Pra/za, goes to the Apana,
and then unable to go upwards or downwards, enters the passages
or naafts of the body and becomes Vyana. In the same way Udana,
by the collision of the two, produces sound in the throat, and de-
pends on Praraa and Apana so, too, the Samana dwelling in the
;
navel and kindling the gastric fire is also dependent on those two/
The meaning seems to be that one life- wind is distributed in the
different places, and gets different names, as stated, in the order
mentioned. See Maitri, p. 28.
2
A similar visit
on the part of the Pra^as (who, however, are not
there the life-winds only, but the Pra^a life-wind and the active
organs) to Pra^apati is mentioned at Brz'hadarawyaka-upanishad,
p. 1016, and -Oandogya, p. 297. Cf. also Pra^na, p. 178; Brz-
haddrawyaka, p. 317; and Kaushitaki, p. 63. See also, generally, as
to the life- winds and their functions, Br/haddrawyaka, p. 280, and
iSahkara's comment there Yoga-sutras III, 38, and comment
;
1
Ar^oina Mwra says, Vyana and Apana also by force of the two
' ands' which occur in the original; and so in other places too.
2
Ar^una MLrra says on this, 'The Praa moves upwards through
the help of the Apana. If it moved downwards, it would be simply
absorbed into the Apana/
3
I. e. recommenced its proper operation in its proper place.
4
And the other life-winds also, Arg-una Mura says, the name
Praa being merely indicative/ as the phrase
'
is, of the class to
which it belongs.
CHAPTER VIII, 21. 273
1
Because the Samana helps in the digestion of the food which
afterwards goes to the Vyana for distribution through the naafts.
2
Because the Udana is able to generate sound after the na</is
are filled up by the Vyana.
3
'Not greatest' because none of them is independent of the
other.
i
Greatest ' Arg-una Mi^ra renders by '
superior to objects/
[8] T
274 anugIta.
Chapter IX.
Devamata said
Narada said
By whichever the creature is produced, that which
is other than this first comes to him. And the pairs
of the life-winds should be understood, which (move)
upwards, or downwards, or transversely.
1
This is not quite clear. I presume it means that each one has
the generic qualities which make the others great in their own
spheres ; but the specific qualities are different.
2
The one life-wind is supposed here to be generally unmoving,
but its distribution among the different parts of the body as spe-
cified, for instance, in commentary on the Yoga-sutra III, 38,
the
gives it The expression does not seem to be
the different names.
quite accurate for this, which nevertheless seems to be the true, sense.
3
Another reading is, That one is my own self/ Cf. Maitri,
'
Devamata said :
Narada said :
1
I. e. Sound' = recollection of a woman's voice taste,'
desire. '
;
'
and adds, The Udana causes mental activity, and by mental acti-
*
3
is that in connexion with it in which the offering ,
1
Cf. inter alia, Aitareya-brahmawa (Haug's ed.), p. 1.
2
Arg-una Misra says intelligence means discussion, or argument/ '
notions about day and night, good and evil, existence and non-
existence, and then final emancipation is reached. The fire, which
is common to all the passages, stands for the self; into that appa-
rently all the ideas of time, and good and evil, and so forth, are to
be offered as the life-winds are ; and that fire stands in the place of
CHAPTER X, 2. 277
Chapter X.
On this, too, they relate an ancient story (showing)
of what nature is the institution of the iTaturhotra 4 .
the Udana, for this purpose, as into the last all the other life-winds
have to be offered. As to that which exists, &c., cf. Gita, p. 103,
1
Cf. as to the three first, GM, p. 1 23. They are the four categories,
to one or other of which everything in the world may be referred.
2
The texts here differ. Aignna Mirra's reading he interprets
to mean '
the subjugation of these Hotr/s.' The reading followed
in the textseems to some extent to be supported by the sequel.
But the passage altogether is not very clear.
3
So Ar^una Mura through these the knowledge of the quali-
ties of objects of sense is acquired.
4
The sensations, or perceptions, referred to lead to action.
5
This seems to mean, that the powers of smelling, &c, when
attributed to the self, make him appear as an agent, as an active
principle.
6
I. and instrument, Ar^una Mura.
e. action, agent,
7
I. e. the three, goodness, passion,
and darkness.
8
It is these seven from which the self is to be emancipated.
' I ' must mean the self, not the Brahmaraa who speaks,
CHAPTER X, 14. 279
1
I.e., I presume, the senses. Cf. Gita, p. 55. The learned do not
suppose their self to have aught to do with them. Cf. Gita, p. 64.
2
Cf. Gita, p. 53; Manu III, 118.
8
His knowledge gives him this power. He is not '
destroyed
by the food as the other man is. Nilaka//$a compares Br/hadara-
*zyaka, p. 884. See too p. 260, note 1 supra.
4
I.e. mischief owing to the destruction of life necessary for
getting food, says Nilaka/>^a quoting BrzTiadara/zyaka, p. 913.
5
This includes the operation of the understanding also. Nila-
kan/M says this verse explains what the word food means here. '
'
6
For the phrase cf. Gita, p. 112.
7
That is to say, my self, Ar^-una Mura. See p. 259, note 3 supra.
8
As the objects of sense &c. are all absorbed into it.
9
It is called fire/ as it burns up all action.
'
Cf. Gita, p. 62.
280 ANUGiTA,
1
Aig-una MLra's commentary is not intelligible here, so I follow
Nilaka/z/$a, but diffidently.
2
I. e. the mind, say the commentators. '
Manta' simply is given
among the synonyms of Ahankara at Sarikhya-sara, p. 16.
3
I. e. the actions performed for knowledge of the truth, Arg-una
MLn-a.
4
Nilaka/a refers to a Rik 'Tapa dsid-grzhapatih/ and also the
famous allegory at the end of the Taittiriya-ara^yaka. These are
cited, he says, as authorities for this sacrifice (consisting of) con-
'
centration of mind/
5
I. e. the senses, Nilaka^a. Ar^una Miyra compares the
whole passage with the Purusha Sukta, which are the Rik verses
alluded to, according to him. He refers for further explanations to
his own commentary on that sukta of the Rig-veda.
6
They sing these hymns, out of the gratification produced by
knowledge of the self, says Nilakaw/fo, and he cites Taittiriya-
ara/zyaka, p. 749. See also Taittiriya-upanishad, p. 138, and An-
kara's commentary there.
7
The readings of our texts here are not very satisfactory. The
illustration is stated, says Nilaka^/^a, whose reading we by
follow,
the Taittiriyas in the passage referred to in the last note. Ar^una
Mwra^ reading means such as Tahu /ahu/ '
which would seem to
be the words of the Saman hymn referred to. But his commentary
does not show what the words before him were. The whole figure
as drawn out in this passage is not quite clear, though the general
sense is pretty intelligible. Cf. the allegories at Aitareya-brahmaa,
Chapter XL
There one director
is 1
there is no second di- ;
1
I. e. the Supreme Being, Ar^una Mura. Nilakaw/fta connects
this with the preceding chapter by saying that this describes Nara-
yawa, who is there mentioned. See *Santi Parvan (Moksha Dharma),
chap. 226, st. 8 (Bombay ed.)
2
The Supreme
natural feelings of animosity are caused by the
Being Such seems to be the meaning. Cf. Gita, pp. 128,
within.
129. I may remark that Ar^una Misra seems to interpret the
original words, which we have rendered by I speak concerning *
him,' &c, to mean I repeat what has been said by/ &c.
'
This
does not seem to me to be satisfactory and it may be added, too, ;
1
Nilakaw//^a takes this to mean pupil, but it is difficult to recon-
cile that with the rest of the passage. Ar^-una Misra renders it by
'
the destroyer of every one's doubts/ For that, it will be necessary
to take the word as a form of the causative, and not the simple root
jru, to hear. But see, too, p. 283, 'the instructor . . . the hearer.'
2
Cf. Sanatsug-atiya, p. 152, note 1.
3
The words here are nearly the same as before; the commenta-
tors give no explanation of the repetition. But see p. 281, note 2.
4
Cf. Gita, p. 79. The full sense is that from the study of this
Om the highest good is attained.
5
I. e. to their own dwellings, believing that they had learnt what
they wanted.
CHAPTER XI, 17. 283
;
tion received by them but this rendering seems to omit all consi-
'
Chapter XII.
The Br^hma^a said
have crossed beyond that very impassable
I
that forest?
1
Cf. Gita, p. 61. The water is that required for the sacrifice.
The words '
the Brahman is his origin are not quite clear, as being
'
1
Cf. -O&ndogya, pp. 516, 517.
2
Cf. Sanatsu^atiya, p. 180 and note there.
3
Cf. as to all this GM, p. 101.
4
This is not the forest spoken of before, but what has been
before called the 'impassable place/ but which also at p. 286 is
own special one, so to say, and the four special ones of the others
the next is taste, the next colour, the next touch, and the last sound;
each has one quality less than its predecessor. See Yoga-sutra, p. 106,
and gloss Sankhya-sutra I, 62 and Vedanta Paribhasha, p. 45.
; ;
1
These are mind and understanding ; the fruits and flowers are
here of undistinguished colours/ as the text expresses
' it, since they
include the colours of all the fruits of all the other five sets of trees;
that is to say, the subject-matter of their operations is sound, taste,
&c, the subject-matters of all the senses together. 'Undistinguished
colours' is, perhaps, more literally 'of colours not clear/ Argnna
Misra paraphrases it by of variegated colours/ which is no doubt
*
In that same 5
(principle) the seven perfect sages,
together with their chiefs, the richest and 6
, abide,
again emerge from the same. Glory, brilliance, and
greatness, enlightenment, victory, perfection, and
power 7 these seven rays follow after this same
sun. Hills and mountains also are there collected
together, and rivers and streams flowing with water
produced from the Brahman 8 And there is the con- .
1
It extends on all sides, its end cannot be perceived on any side.
2
These are, according to Aigiina Miira, the Mahat, Ahankara,
and five Tanmatras. Their faces are turned downwards, as they
are obstacles in the way upwards, viz. the way of final emancipa-
tion ; they are brilliant, as they light up the course of worldly life
by others, Argxma Misra. About the sun, see line 3 of text above.
8
I. e. contentment. See the second line in the text above.
9 (
I. e. the space in the heart, the sacrifice being that of con-
centration of
mind/ yogaya^na, Nilaka^a. A confluence of
rivers is very sacred
here the meaning intended seems to be the
absorption of all desires by contentment into the heart.
288 anugIta.
Chapter XIII.
1
Literally, ' lean/
2
body in the soul, Arg-una Mkra.
I. e. the
3
Knowledge is Brahman, which is described as a forest here,
Arg-una Mura.
4
Cf. Gita, p. 70.
5
This is the name for the operations of the mind.
6
The sense is similar to that at Gita,, p. 55. The self has nothing
to do with these feelings ; the qualities deal with the qualities.
7
Cf. Gita, p. 65. The meaning of nature here, as in the Gita,
is in substance the result of all previous action with which the self
has been associated, which result, of course, exists connected not
with the self, but with the developments of nature, in the form of body,
CHAPTER XIII, 7. 289
1
Nilaka/#a compares Brz'hadararayaka, p. 770. Arg-una Mi^ra
has a different reading, meaning liable (to be subjugated)/ '
2
The plural, which is in the original, is unusual. The various
aspects of the '
result' stated in p. 288, note 7, being looked at
[8] U
29O ANUGITA.
1
Cf. Br*hadara;zyaka, p. 542, and p. 337 below.
2
Cf. .ffMndogya-upanishad, p. 627, and also -Sariraka Bh­a
on Sutra III, 1, 25, p. 774.
8
I. e. for his slaughter, which is to bring welfare to the goat.
Aignna Mura says that this is a sort of reductio ad absurdum,
as the sacrifice is in truth not in the interests of the goat at all.
visible.
The Adhvaryu said
U 2
292 anug!ta.
Chapter XIV.
Ar^una said :
1
Viz. the protection of their subjects.
2
As the kings failed to protect the people, the Brahma^as appa-
rently were nowhere forthcoming.
3
Cf. Muir, Sanskrit Texts, vol. i, pp. 482 seq., 358, 391; vol. ii,
4
As Kshatriyas were required for the protection of the people,
the Br&hma^as procreated them on Kshatriya women.See Muir,
Sanskrit Texts, vol.p. 451 i, were the offspring
seq. And
of as they
these anomalous connexions they are described as kinsmen of '
p. 302 note.
5
Cf. Gita, p. 40, note 1.
6
See as to the whole story, Muir, Sanskrit Texts, vol. i, p. 442.
296 ANUGITA.
Chapter XV.
The Fitrts said
On this 1 too,
, they relate an ancient story; hearing
that (story), O best of the twice-born ! you should
act accordingly. There was (once) a royal sage,
named Alarka, whose penance was very great, who
understood duty, who was veracious, high-souled,
and very firm in his vows. Having with his bow
conquered this world as far as the ocean, having
performed very difficult deeds 2 he turned his ,
mind to subtle (subjects). While he was sitting at
3
1
The impropriety or sinfulness of slaughter.
2
Such as the subjugation of enemies and so forth.
3
The Brahman, says Nilaka/zMa.
4
I. e. too strong to be under control.
5
That is to say, elsewhere than towards the external foes with
whom he was waging war.
6
The text is unsatisfactory here. I adopt Nilaka^a's reading.
CHAPTER XV, 12. 297
Alarka said
Smelling very many perfumes, one hankers after
them only. Therefore I will cast sharp arrows at
the nose.
The nose 1 said :
Alarka said
Enjoying savory tastes, this (tongue) hankers after
1
This and the other corresponding words must be understood
to refer not to the physical nose and so forth, but the sense seated
there. The nose here, for instance, stands for the sense of smell.
Nilaka/zMa understands all these words of Alarka as indicating the
so-called Ha//$a-yoga, which, he adds, invariably occasions death.
As to the throwing of arrows at the mind, he says, it means, ' I will
Alarka said
Touching various (objects of) touch, the skin
hankers after them only. Therefore I will tear
off the skin by various feathered arrows.
Alarka said
Hearing various sounds, the (ear) hankers after
them only. Therefore I (will) cast sharp arrows
at the ear.
The ear said
These arrows, O Alarka ! will not penetrate
through me at all. They will only pierce your
own vital part, and then you will lose (your) life.
Alarka said
Seeing numerous colours, the eye hankers after
them only. Therefore I will destroy the eye with
sharp arrows.
The eye said
These arrows, O Alarka ! will not penetrate
through me at all. They will only pierce your
own vital part, and your vital part being pierced,
you will die. Look out for other arrows by which
you may destroy me.
Hearing that, he then said after consideration:
Alarka said
This (understanding) forms various determina-
tions by its operation. Therefore I will cast sharp
arrows at the understanding.
The Brahma^a 1
said:
Then Alarka even there employed himself in a
2
fearful penance difficult to perform; but he did not
obtain any arrows for these seven by his devotions.
Then that king deliberated with a mind very intent
on one (subject), and after deliberating for a long
time, O best of the twice-born ! Alarka, the best of
talented (men), could not arrive at anything better
1
Sic in our copies. It should be the Pitr/s, seeing that they
are relating Alarka*s story to Para^urama.
2
Meditation, or pondering, according to Nilakaw/^a.
300 ANUGITA.
Chapter XVI.
1
I. e. the ra^a-yoga, says Nilaka#//za, which consists in mere
control of the mind. Cf. Sankhya-sara, p. 39.
2
See Yoga-sutra, p. 45.
3
This means difficult, and occasioning many trials to one who
performs it.
4
Nilaka/z/^a says exultation is when one is sure of obtaining
what is desired, pleasure when it is obtained, and joy when the
thing obtained is enjoyed. Ar^una Mi^ra takes a different distinc-
tion ; but our copy of his commentary is not quite intelligible in
CHAPTER XVI, 5. 3OI
Chapter XVII.
the Brihma^a.
kanaka said
Though this country, which is the kingdom of my
father and grandfather, is subject (to me), I cannot
1
On getting rid of the notion that this, that, and the other
thing is one's own, Arg-una Mi^ra. Nilaka/a agrees, and adds
also on the subject of cutting off avarice.
2
That is to say, Rahu.
304 ANUGITA.
find my domain 1
, searching through the (whole)
earth. When I did not find it on the earth, I looked
for Mithila ; when I did not find it in Mithila, I looked
for my own offspring. When I did not find it among
1
Meaning, apparently, that over which he and no one else has
power. He contracts his vision gradually, and finds nothing at all
which he can call his own to the exclusion of others. He explains, fur-
ther on, how he arrives at the alternative conviction stated towards
the close of this speech. In the Brrhadarawyaka (p. 916) he is said
to have offered his kingdom to Ya^iiavalkya and himself as his slave,
after learning the Brahma- vidya. See too Muir, SanskritTexts, vol. iv,
2
p. 426 seq. See *Santi Parvan (Moksha)I, 13.
8
Conditions of indigence or affluence, Nilaka/$a. Ar^una
Mfrra's reading is different.
4 l
There is a familiar verse, ascribed to Ganaka, which says, If
CHAPTER XVII, 21. 305
[8] X
306 ANUGITA.
Chapter XVIII.
1
I.e. to put him to the test. Such examinations are often
referred to in our later literature.
2
I. e. Veda, says Ar^una Mijra.
3
I. e. says Arg-una Mkra, which leads to the seat from which
there is no return. Cf. GM, p. 112.
4
The wheel is the yoga, says Argnna Mura. The expression
is noteworthy, as being that used of Buddha's teaching. See on
that Davids' Buddhism, p. 45.
5
The man who has achieved final emancipation has got that, in
which the benefits to be derived from the course of life of a Brah-
xnawa, &c, are included (see p. 191 supra). Hence, says he, the
CHAPTER XVIII, 8. 307
is my only wealth
2
This 3 is the path of the
.
X 2
308 anugitA.
Chapter XIX.
1
I. e. mind, Argiina MLrra.
2
Scil. of the Arams (i. e. the wood used for kindling fire) the
;
sense is, that the pupil who has penance and Vedic learning goes to
a teacher for knowledge. See *Sveta\rvatara, pp. 307, 308.
3
I. e.Brahman, says Ar^una Mkra, of which the Kshetra^iia
the
is only a symbol. For a definition of Kshetra^iia, see Santi
Parvan (Moksha), chap. 187, st. 23.
CHAPTER XIX, 9. 309
He is without symbols 1
, and also without qualities;
nothing exists that is a cause of him. I will only
state themeans by which he can be comprehended
or not. A good means is found, namely, action 2
and knowledge, by which that 3 (entity), which has
the symbols (useful) for knowledge 4 attributed to it
through ignorance, is perceived as by bees 5 In the .
1
See Sanatsu^tiya, p. 160.
2
Viz. that which is required as a preliminary to the acquisition
of knowledge, and hence is necessary for final emancipation.
3
The Brahman.
4
symbols which are to convey a knowledge of the Brahman.
I. e.
5
in a way not perfect ; as bees hovering above a flower
I. e.
1
destruction of the Kshetra^fia y
turned to that which
isbeyond (all) Kshetra^nas by means of a knowledge
of the Kshetra 2 .
Ar"una said
Where, indeed, O Krzshna.1 is that Brahma^as
wife,and where is that chief of Brihma^as, by both
of whom this perfection was attained ? Tell me
about them both, O undegraded one
Chapter XX.
Ar^una said
Be pleased to explain to me the Brahman which
is the highest object of knowledge ; for by your
favour my mind is much interested in (these) subtle 4
(subjects),
Vasudeva said
On they relate an ancient story (in the
this, too,
1
Compare the questions at the beginning of the *SVeta\rvatara-
upanishad.
2
A similar expression to that in the Sanatsu^atiya, p. 149,
and elsewhere.
3 2 anugIta.
doubts. And we l
, likewise, are afraid of worldly life
and also desirous of final emancipation.
Vasudeva said :
1
It is not easy to account for the change here from the singular
to the plural.
2
I. e. always attended on the preceptor. Cf. generally, Mu^^faka,
p. 283.
3
The question was not quite from his own imagination, says
Nilaka/^a. Ar^una MLsra has a different reading, which he inter-
prets to mean that on which the Vedas are all at one/
'
4
Of the fruit of action, Ar^una Misra.
5
I. e. not such as to require modification by any other knowledge,
manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra.
CHAPTER XX, 2 2. 3I3
1
I. e. that variety is only in this world, but that the unity of
everything is the true proposition. Cf. inter alia Gita, p. 104.
2
Cf. Br/hadara^yaka, p. 858, and Gita, p. 65.
3
I. e. the Prakr/ti of the Sankhyas.
4
The great elements are the five tanmatras of earth, water, fire,
air, and space, which afterwards produce what we have called the
gross elements in the text, namely, the earth &c. which we perceive.
5
The tree typifies worldly life. Cf. pp. 111-189 supra. The
leaves and flowers, Arguna MLrra says, stand for volition and action;
and Nilaka/z/^a seems to agree. The tree is called eternal, as
worldly life is supposed to have had no beginning. Cf. Sariraka
Bhashya, p. 494, sprout from the seed,' this rendering is neces-
'
1
talented one! the true conclusion about the past,
the present, the future, and so forth, and piety, de-
2
sire, and wealth , which is understood by the mul-
titudes of Siddhas, which belongs to olden times, and
is which ought to be apprehended, and under-
eternal,
standing which talented men have here attained
3
perfection. Formerly the sages, B/Vhaspati, Bha- ,
1
I. e. the means of arriving at it, Ar^-una Mijra.
2
The triad, the acquisition of which worldly men aspire to.
3
He explains how the doctrine belongs to olden times.
4
I. e. paths of action, Nilakaw/^a. See Sanatsug-atfya, p. 165.
5
Namely, the Pitrzyana and Devayana (Ar^una MLrra), as to
which see .Oandogya, p. 341, Kaushitaki, p. 13, and Br/hadara-
wyaka, p. 1034.
6
Nilakaw/^a seems to interpret this to mean the temporary and
final dissolutions of the worlds, on which see, inter alia, Vedanta
Paribha-sha, p. 48.
7
So Nilaka^a. May it not be ' according to the received
tradition?'
CHAPTER XX, 37. 3T5
Brahman said
From the truth were the entities movable and
immovable produced. They live by penance 1 .
1
I.e. by action, NilakawMa. Cf. Mundaka, p. 280, and see
p. 166 supra, note 1.
2
they remain apart from the Brahman, being engaged in
I. e.
The words space and sun and air must be similarly interpreted.
3
Nilaka/$a says '
one sees these only while one has not had a
perception of the self/ He takes light &c. to mean the '
universe/
4
I. e. the means of reaching the Devayana path (mentioned at
7
all the deities , casting aside sin, and getting rid of
(all) bonds, attains to all the spotless worlds.
Chapter XXI.
Brahman said
That unperceived (principle), all-pervading, ever-
lasting,and immutable, which is in a state of equi-
8
librium should be understood (to become) the city
,
1
Namely, how they are all manifestations of the Brahman, and
are all dissolved in Cf. inter alia Gita, pp. 74, 92.
it.
2
See the Ka/^opanishad, p. 149. See also p. 332 infra.
3
See p. 313, note 3 supra.
4 5
I. e. the mind. Cf. Gita, p. 102. Viz. smell, sound, &c.
6
Tranquillity, self-restraint, &c, Ar^-una MLrra. Are they not
rather the three qualities ? As to '
twenty-four plus one' above,
see p. 368.
7
Does this mean the senses, as at Gitd, p. 123? An accurate
understanding of the things noted requires a knowledge of their
relation to the supreme, which is the means of final emancipation.
And see p. 337 infra.
8
See Gita, p. 107, and Sankhya-sara, p. 11, and note 2, p. 331
infra.
318 anugIta.
1
The five gross elements of which the body is composed (cf.
the usual meaning, and adds, objects are produced from mental
operations ;
'
distinguishing,' that is, manifesting as distinct entities.
4
The eleven are, according to Argnna Miyra, the three qualities,
the five gross elements, the group of organs and senses as one,
egoism, and understanding.
5
Viz. the n&/is, Id&, Pihgala*, and Sushum^d, Argima Mi^ra,
who adds that they are respectively of the quality of darkness,
passion, and goodness.
6
The three nadis, says Arg-una Misra, support the life-winds.
Nilaka/zMa takes the three currents to be the threefold inclination
of the mind, viz. towards a pure piety, towards injuring other living
creatures, and towards that mixed piety which requires the destruc-
tion of life for its performance. Nilaka/a also has a different
reading from Argxma Mura, which means 'are replenished ' instead
of '
support/ And the three channels are, according to NilakawMa,
the Sawskaras, or effects of previous actions of piety or impiety.
7
Coupled = always existing in association with one another;
serving = being necessary to the operations of one another; depend-
ing = supporting one another like three staves, says Nilaka^/^a
CHAPTER XXI, II. 319
upholding, says Ar^una Mi^ra, as the total absence of one would lead
to the absence of the others also; attending = becoming subordinate
to whichever of them is dominant for the time being; joined=so
as to become one organic whole. Cf. as to all this, Yoga-sutra II,
belongs to fire.
320 anugSltA.
2
haughtiness , fear, avarice, grief, finding fault with
good acts, want of memory 3
, immaturity (of intel-
4
lect), nihilism , violation of (the rules of) conduct,
want of discrimination 3 blindness, behaviour of the ,
1
According to Gitd, p. 108, doing nothing stolid laziness is
Ar^una Misra says, means falling into the inferior castes Nilakaw/^a ;
1
Cf. GM, p. 83.
2
Cf. GM, p. 116.
8
Such as trees and so which are also forms of life.
forth,
4
This is alluded to in some Smrz'tis too. And cf. -Oandogya,
p. 358, and the quotation in the commentary on Sarikhya-sutra
V, 122.
5
Such, says Nilaka/^a, as to fit them for the nether world. See
Tattvakaumudi, p. 1 13. As to marks, cf. p. 239 supra.
6
Cf.GM,p. 130.
7
I. e. contrary to that already described as dark.
8
Nilaka7z//$a renders this to mean ' destroyed for Agnihotra and
such ceremonies/ like the goat referred to above at p. 290.
[8] Y
32 2 ANUGiTA.
1
See note 7 on last page. The sequence of ideas seems not to
be properly brought out here. In the course of transmigration after
their course of conduct is altered they become men, and then pro-
ceed to heaven. This seems the real sense here.
2
To return to life and death, and so on, until they fit themselves
for final emancipation. Cf. Apastamba II, 5, 11, 10-11.
3
Cf. .Oandogya, p. 359.
4 and the commentators give but
This is not very clear, little
its nature, and also its qualities, and also its source.
Who, indeed, understands this properly; who, in-
deed, perceives this properly ? The definition of
the essence of darkness is, that one sees the real-
Chapter XXII.
Brahman said
best (of men) ! I will explain to you accurately
3
Cf. Sanatsu^ata, p. 168.
4
I presume this means solicitude for preserving what one has
got. Cf. GM, p. 48.
5
Literally, piercing. '
Cutting, breaking, piercing/ further on,
seem to indicate the greater or less offensiveness of the operation
of touching others' weak points.'
*
Y 2
324 anugIta.
management 4 ,
policy, heedlessness, contumely, belong-
ings 5 and the various decorations which prevail in
,
Chapter XXIII.
Brahman said
Now I shall proceed to describe the third the
best quality, beneficial to all creatures, and unblam-
able, theduty of the good. Joy 7 pleasure, nobility, ,
1
I. e. who are always thinking of what they have done and what
they have to do, and so forth. Cf. Gita, pp. 1 15, 1 16.
2
And not that which is higher than these, viz. final emancipation.
3 4
See p. 321 and note 5 there. Cf. inter alia, Gitsi, p. 48.
5 6
Viz. heaven. Cf. Gita, p. 48. I.e. offerings to the manes.
7
Cf. p. 300 supra, and *Santi Parvan (Moksha), chap. 194, st. 34;
chap. 219, st. 36. For nobility, Ar^una Mura has manifestation of joy.
326 ANUGITA.
1
Such is Nilakarc/^a's reading, and he takes knowledge to mean
mere knowledge derived from books, &c. Arg-una Mi^ra has a dif-
ferent reading for vain, which he interprets to mean wish '
for fruit/
2
See Sanatsug-atiya, p. 162.
3
I. e. pure and straightforward conduct in the performance of
whatever is done for attaining final emancipation.
4
Of other people from sorrow, Argima MLrra.
5
The state of being unconcerned, udasina, Nilaka^a.
6
Cf. Gita, p. 60, inter alia.
7
Ar^una Mi^ra understands the original here to mean f
not
being under the control of another/
8
I. e. the source of the Vedas, according to Nilaka^a. The
supreme is called Brahmayoni, the original word here, at *Svetii-
CHAPTER XXIII, 14. 327
near oneself (e. g. touching the moon with the finger), power of
obtaining one's wish.
3
Cf. p. 32 t supra and note 5. Arguna Mi^ra, and Nilaka^a
also, here render it by those who go upwards.' As to which, see
'
Gita, p. 109.
4
Cf. for this sense, which is given by Ar^-una Mijra, Sahkhya-
sara, p. 19.
6
Nilaka^a says this means that they change their minds for
purposes of enjoyment by means of the impression of previous
enjoyments. The changes, however, seem to be those above referred
to minuteness, &c, and the acquisition of other bodies. As to na-
ture, cf.Gita, pp. 58 and 1 1 2, with the correction made at p. 3 1 8 supra.
6
This is not quite clear. Does it mean distribute among them-
selves or others ?
328 ANUGITA.
Chapter XXIV.
Brahman said
The qualities cannot be explained altogether dis-
tinctly (from one another). Passion, goodness, and
darkness likewise are seen mixed up (with one
another). They are attached to one another, they
feed on one another. depend on one They all
1
I. e. the human species, Argnna MLsra. Cf. Gita, p. 109.
2 In his Sahkhyatattva-
See Gitd, p. 109, also p. 327 supra.
kaumudt, Va^aspati MLnra applies the epithet to Yogins (see p. 13
of Taranath's edition, and the editor's note there).
3
Cf. Gita, p. 108.
4
Cf. Gita, p. 108. The modifications of the senses constituting
perception by them is an operation of the quality of goodness.
This seems to be the meaning of the text ; as to this, cf. Tattva-
kaumudi, p. 14 (Taranath's edition).
5
See Gita, p. 109 the words are nearly
; identical.
6
Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vairya is
omitted here.
7
I. e. Ar^una Mijra says, even after much observation.
330 ANUGITA.
passion 1
. The light in the sun is goodness the heat
;
1
This illustrates the existence of the qualities as one body.
Even the enlightening sun, which embodies the quality of goodness,
produces effects which belong to the other qualities. The fear and
sorrow which evil-doers, that is thieves, feel, is an effect of the rising
of the sun, which appertains to the quality of darkness, and the heat
as being the cause of vexation and consequent delusion to travellers,
appertains to the quality of passion.
2
I. e. the days of the moon's conjunction or opposition.
3
I understand this to mean that in the 'immovable entities' the
three qualities co-exist ; the birth in the lower species is an effect
of darkness ; the variable qualities, viz. the heat, &c, as Ar^oina
MLsra says, are the properties of passion; and the oleaginous
properties among them appertain to goodness, as, says Argnna
MLsra, they are sources of pleasure (cf. Gita, p. n8). Nilaka^Ma
says, 'Immovable being very unintelligent, darkness is
entities
very much developed among them/ but this last, as an interpreta-
tion of tiryagbhavagata, appears to me to be alike unwarranted
and inappropriate here.
4
Does this mean the period about the close of one and beginning
of another yuga or age ? That is the only sense ejusdem generis
with the words preceding it that I can think of; yet the jump from
years to yuga-sandhis is a long one.
5
Cf. Gita, p.120. With reference to some, at least, of the things
enumerated here, the division would be rather fanciful.
CHAPTER XXIV, 25. 33
The three qualities goodness, passion, and darkness
also are always acting unperceived. The creation
of the qualities is eternal. Darkness, unperceived,
holy 3
, constant, unborn, womb, eternal, nature,
4
change , destruction, Pradhina, production and ab-
sorption, not developed, not small, unshaking, im-
movable, immutable, existent and also non-existent 5
all these, the unperceived, (consisting) of the three
qualities, is said to be. These names should be learnt
by men who ponder on matters relating to the self.
1
See these three mentioned at iTMndogya, pp. 340-359. As
to departments of knowledge, cf. Gita, p. 84 ; Arg-una Misra reads,
1
threefold the Vedas/
2
The universe is all developed from the Prakrz'ti, which is merely
the three 'qualities in equilibrium/ Cf. Sahkhya-sutra I, 61.
3
Because it gives final emancipation to one who discriminates
it from Purusha, Ar^una Mijra. Cf. Sahkhya-sutra II, 1 seq., and
Sahkhya-karika, p. 56 seq., and commentary. For another list of
names of Prakr/ti, see *SVeta\yvatara (comm.), p. 283.
4
Nature is not a development from anything, and hence is called
Sankhya-karika 3 but change here probably means
avikrz'ti in ;
'
'
Chapter XXV.
Brahman said
From the unperceived was first produced the
great self 1 , of great intelligence, the source of
2
all qualities ; it is said to be the first creation.
That great by these synonymous
self is signified
terms the great self, intelligence, Vishnu 3 Gishnu, ,
1
I.e. the understanding, on which see Sahkhya-sutra 1,61-64. It
Chapter XXVI.
Brahman said
That Mahat which was first produced, is (after-
wards) called egoism; when it is born as (the feeling
7
itself) 1, that is said to be the second creation.
That egoism is stated to be the source of all entities*,
1
I. e. says Arg-una Mura, the world of the understanding. Does
this mean the world of Hira/zyagarbha ? The understanding is said
to be the *
subtle body' of Hirawyagarbha (Veddnta ParibhashS,
p. 46). Probably the reference spiritually interpreted is to the state
in which egoism and all its products are non-existent.
2
Literally, and holy passage to the great self/
' the high
3
The Mahat first itself as Vishmi before it manifests
manifests
itself as Brahman or -Siva (Sahkhya-sara, p. 16), hence he is said
to be the Lord in the primary creation. It may be added, that
in the Sahkhya-sara where this passage is quoted the original word
rendered '
cognition' above (khyati) does not occur, but in lieu of
it occurs Brahman. The sentence '
And the talented man ' &c. is
ness
8
I
then it assumes the name of egoism.
See on this Sahkhya-sara, Hall's Introd. p. 31, note.
334 ANUGITA.
1
So Ar^una Mijra. Nilaka//a says it means 'born from the
change, or development, viz. Mahat/ The Sahkhya-sara, p. 17,
however, shows means appertaining to the quality of goodness.'
it '
Chapter XXVII.
Brahman said
From egoism, verily, were the five great elements
born earth, air, space, water, and light as the fifth.
In these five great elements, in the operations of
(perceiving) sound, touch, colour, taste, and smell,
creatures are deluded 1 . When, at the termination
of the destruction of the great elements, the final
1
The contact of the objects of sense with the senses is the
source of delusion.
2
Cf. Gita, p. 107, and note 1 there.
3
Cf. Sankhya-sutra 1, 121, and p. 387 infra.
4
knowledge of the truth, Arguna Mi^ra.
I. e.
5
Hence, as they have a beginning, they also must have an end,
and hence they are inconstant.
6
This and following epithets expand the idea of inconstancy.
7
Being all in substance connected with the Prakrzti, the material
world, so to say.
8
Containing no reality, Nilakaw/^a.
336 ANUGfTA.
1
Nllaka/$a apparently takes the original here to mean of gross
nature, not subtle, such as anything connected with the self would
be. They are helpless and powerless without support from other
principles, and mainly the self.
2
He here states what is more closely connected with the self,
and, as Nilaka/^a puts it, accompanies the self till final emancipa-
tion. The inner self Nilakaw/^a takes to mean the self associated
with egoism or self- consciousness.
3
Nilaka^a cites certain texts to show that the perceptive senses
work only through and that the objects of the senses are
the mind,
produced from the senses, and hence the universe, he says, is con-
stituted of the eight enumerated above.
4
I. e. from the truth.
6
I. e. vexed by the operations of any of these.
CHAPTER XXVII, 24. 337
1
Cf. Sankhya-karika 27 ; S&nkhya-sara, p. 17.
2
Cf. Ka/#a, p. 148.
3
Cf. Lalita Vistara (translated by Dr. R. Mitra), p. 11.
4
The above sentences show the entities in the three different
aspects mentioned, which correspond to each other; the ear
is the sense, that which is connected with the self; sound is the
object of that sense, as connected with the external world; and the
[8] Z
338 anug!ta.
quarters, Dik, are the deities presiding over the senses ; as to this
Sahkhya-sara, p. 17, and Vedanta Paribhasha, p. 45, which show
cf.
1
Cf. as to this iTMndogya, p. 136, which justifies our rendering,
though the commentator Argnna Mi^ra seems to understand the
passage differently.
2
Ar^-una MLrra seems to understand this to mean twice-born/ *
3
This is a repetition of what occurs at p. 337, and apparently is
spurious. But two of theMSS., both those containing commentaries,
contain the passage twice. One of the other MSS. omits the pas-
sage where it occurs before, and has it here. I think that the
passage is in its place before, and probably interpolated here.
CHAPTER XXVII, 49. 34
3
the pleasures of (worldly) life are not esteemed.
The learned (men) whose understandings are pos-
sessed of knowledge esteem the pleasure derived
from that 4 . Now 5
I shall proceed to describe that
discarding of all entities by (means) gentle and
hard 6
which produces attachment to subtle 7 (topics),
,
32
is called happiness (dwelling) in one aggregate .
1
I am not quite sure that this is a correct rendering. But I can
think of none better, and the commentators afford no help.
2
Nilakaw/^a says, '
Thinking that the great elements are not dis-
tinctfrom the senses, one should hold them absorbed in the mind/
Ar^una Misra says, In the mind as their seat they should be placed,'
'
as being not distinct from the mind, I presume. Cf. Ka/^a, p. 148.
3
Literally, ' birth.'
4
From knowledge, I presume. The commentators afford no help.
5
Ar^-una MLrra's text appears to commence a new chapter here.
6
Such as meditation or up&sana, and pra/zayama or restraint of
life-winds respectively, Aignna Miira.
7
Cf. p. 310 supra.
8
I. e. bravery, learning, &c. are treated as not being merits, as
they cause pride, &c, Nilaka^/^a.
9
I. e. in solitude, Nilaka#/$a ; devoting oneself to the self only,
10
subtler than (the most) subtle (thing) and than ,
1
Cf. Gita, pp. 50, 51, and S&nti Parvan (Moksha Dharma) I, 51,
where the phrase is precisely the same as here.
2
I. e. from all bonds, I suppose. See p. 292 supra.
3
Cf. Gitd, p. 51.
4
Cf. GitS, p. no. 5
Cf. GM, p. 68.
6
I.e. experience, Nilaka/^a. It means direct perception of the
relations between the supreme and individual self. Cf. Giti, p. 1 1 1.
7
As opposed to forests. See Sanatsu^atiya, p. 159, note 9.
8
This must mean here the supreme self, apparently.
9
I. e. being devoted to the self only, Arg-una Mijra. The
ordinary meaning of the word, however, is one who has direct
experience or perception without the aid of senses, &c, Cf. Br*ha-
than Nilaka/z/#a's blood and such other liquid elements of the body.
CHAPTER XXVII, 59. 343
five currents 2
which is made up of the five ele-
;
1
I. e. the flesh, bone, and so forth, Nilaka/#a ; the mucus in
the nose, Aiguna Mm*a.
2
I.e. the senses. Cf. p. 238 supra, note 7.
3 * See Sanatsug-atiya,
Cf. Gita, p. 65. p. 187 supra.
5
As being unholy, Nilaka^a ; as the bodies of KsWalas &c.
when seen are productive of sin, Ar^una MLrra. See p. 155 supra.
6
Viz. vata, pitta, jleshma, or wind, bile, and phlegm. The
dhatus are sometimes spoken of as seven. See Yoga-sutras,
p. 192 Taitt. Ar. p. 874, commentary, and p. 246 supra. See, too,
;
Nllaka/#a.
10
It is owing to this body that the self becomes limited by time,
Ar^una MLrra. Nilaka/z/^a's gloss I do not follow. Cf. p. 187 supra,
1
I am not sure about the meaning here. Ar^-una Mura says,
(reading vimget, ' send forth/ for vikshipet, '
cast aside,') '
send forth
at the creation, curtail at the dissolution, and restrain at the final
emancipation/ The commentary reads rodhayet, which we have
adopted above. The text in the same copy, however, is bodhayet.
Argima MLrra adds, as far as I can make out from an incorrect
copy :
*
as in this life everything is accomplished by these actions
(namely, I suppose, the casting aside, &c.) Nilaka/z/$a says, '
This
same thing is the cause of creation, destruction, and knowledge,'
2
reading bodhayet. Cf. Giti, p. 57.
8
I. e. the five great elements, as stated in Williams' Dictionary,
citing Ya^iiavalkya III, 145. See *Santi Parvan (Moksha), chap. 182,
4
st. 16; chap. 1 84, st. 1 I. e. the seat of the Brahman, Nilaka/^a.
.
5
See Gita, p. 66, where the word is the same, viz. vega.
6
From which, namely, the river issues. Cf. for the whole figure,
S&nti Parvan (Moksha), chap. 251, st. 12.
7
The mind = the lotus-like heart, Nilaka^/^a. Cf. Gita, p. 79.
Concentrating = withdrawing
from external objects, &c.
8
I.e. in the body, NilakawMa. See p. 248.
9
Cf. GM, p. 83, and note 4 there. Nilaka^a says, as one, i. e. '
beings
is resplendent. Him, all companies of Brah-
ma/zas, and also gods, and demons, and Yakshas, and
PLy&/as, and Pitrzs, and birds, and the bands of
Rakshases, and the bands of Bhfttas 3 and also all ,
Chapter XXVIII.
Brahman said
1
I. e. creating or acting, Arg-una MLrra. I think it probable
that it was meant go with the preceding words. See Gita,
to
p. 83 note; but, for this, 'changing' must be in the accusative.
It is in the nominative. As the original stands, and on Ar^una
Mura's interpretation, the sense seems to be that when he is about
to engage in the work of creation, he can obtain as many bodies as he
likes. Nilaka/z/^a compares iTMndogya, p. 526. And see pp. 249,
1
As cf. generally Gita, p. 88, and see
to the constructions here,
the remarks of Ramanu^a and -Sridhara on Gita X, 2 1. The meaning
here is, of course, the male is ruler over females.
2
I do not know what distinction is intended between these two.
Generally ki^aka is used for the hollow bamboo, which whistles
when the wind blows through it.
3
Some of these mountains are mentioned in Patafig-ali. See
Introduction.
4
This list may be compared with that at Gita, chapter X.
Sometimes the same object occurs more than once with reference
to more than one class thus the moon occurs as lord of Naksha-
;
1
likewise, sacrifice of (all) initiatory ceremonies , and
Maghavat 2 likewise of the gods; the north among
the quarters, and among all vipras the powerful
king Soma 3 ; Kubera (is lord) of all jewels, Puran-
dara of (all) deities. Such is the highest creation
among all entities. Pra^apati (is lord) of all
the brilliant 7
Apsarases (are chief). Kings desire
1
This must mean, I presume, that the sacrifice is higher than
the initiation, as male than female, see p. 346, note 1.
2
This is another repetition. Indra has been mentioned before,
and Purandara is mentioned further on.
3
As to king Soma, see inter alia BrzliadaraTzyaka, p. 237;
.ATMndogya, p. 342, where *S"ahkara explains king by adding of ' ' '
the consort of the third member of the Hindu Trinity; see Kena,
p. 13, and *Sankara's comment there. See, too, Muir, Sanskrit Texts,
vol. iv, p. 421, and Taittiriya-ara^yaka, p. 839.
6
The idea of '
source ' is supplied by Ar^una Mi^ra.
7
Literally, '
rich.' Arg-una Mi^ra paraphrases it by '
Gyotish-
mati.' Nilakatf/^a's explanation here is not quite clear.
348 anugitA.
1
I. e. instrumental in piety, or guides to piety. Cf. 6Veta\yvatara,
1
The text here is rather unsatisfactory; I have adopted that
which I find in the copy containing Ar^una MLsra's commentary.
2
Frequent pondering on matters learnt from *S*&stras or common
life, Nllaka^a. Why mind comes twice the commentators do not
explain.
3
Does this refer to what is said at Sanatsug-atiya, p. 159 ?
4
Devotion means here, as in the Gita, action without desire of fruits.
For action the word here is the same as at Gita", p. 115, note 2.
5
Cf. Git*, p. 52, note 7.
6
This is Arg-una MLsra's interpretation, and appears to me to be
correct. Nilakatf/^a's is different, but seems to omit all account
of abhyeti, ' repairs.'
7
Arg-una MLsra's interpretation seems to be different, but our
copy is not quite intelligible.
8
See p. 337 supra. The wind is the presiding deity of the nasal
organ.
9
I. e. that is its function. Arg-una MLsra says, ' it is pondered
on,' which is not clear.
10
Cf. Gita, p. 74, as to taste and water.
350 ANUGITA.
1
This cannot be the presiding deity here, though one expects
such deity to be mentioned; see p. 337 supra.
2
The text of more than one of the lines here is rather doubtful
we follow Nilaka^Ma, who takes this to mean the giva, the indi-
vidual soul. Cf. p. 239, note 2 supra.
3
I. e. thought, as Nilaka/a points out.
4
Mahat is properly the same as buddhi, understanding, but as
it is here mentioned separately, I suppose, it signifies Aharikara.
Nilaka^a takes its operation, here called knowledge, to mean
' the feeling I am,' which agrees with our interpretation, for which
some support be derived from p. 333 supra.
is also to
5
Ar^una Mirra, though somewhat diffidently. The
I here follow
knowledge this is 1/ and the knowledge this is so and so and
' '
1
See Sanatsu^atiya, p. 146. See also p. 309 supra.
2 8
See Gita, p. 102 seq. I. e. he who knows the Kshetra.
4
Enlightenment, activity, and delusion, Nilakaw/^a.
5
I. e. do not know the self, Nilaka/z/^a better, I think, the
;
'
Chapter XXIX.
Brahman said
I about that which has a be-
will state truly all
ginning, middle, and end 3 and about the means for ,
1
See
p. 324 supra.
2
See Gita, p. 101. Unmoving probably means 'not perturbed
by the qualities' (GM, p. no), or perhaps the same thing as 'of
steady mind' at Gitd, p. 101. The sense is pretty much the same
in both places.
3
Which has birth &c, Nilaka#/$a, i.e. all the creation, I presume.
4
The names, that is to say, of the various elements, and their
qualities.
5
This must mean fortnights.
6
This is Ar^una MLrra, as the six months of the
specified, says
northern caused by the sun being at this Nakshatra.
solstice are
As to those six months, cf. Gita, p. 81. For the same reason,
Aigxma MLsra adds, the winter season is mentioned as the best.
7
The word adi, literally beginning, is used in the whole of this
passage in different senses ; it means the source, it means the best,
and it means the first in order.
CHAPTER XXIX, IO. 353
1
This should be compared with the enumeration at p. 345 supra,
and that in the Gita there referred to.
2
Cf. p. 346 supra. Nilaka#/$a takes fire to mean the gastric fire,
[8] A a
354 ANUGITA.
Chapter XXX.
Brahman said
The wheel of life 3 moves on a wheel of which ;
4
the spoke is the understanding, of which the pole
is the mind, of which the bonds are the group of
5
the senses, of which the outer rim is the five great
elements, of which the environment is home 6 ; which
1
Cf. Gita, p. 45.
2
All this is action, the fruit of which is perishable ; the fruit of
knowledge, on the other hand, is everlasting.
3
Literally, time ; it seems, however, to stand for the vicissitudes
of worldly life. Cf. -SVetawatara, p. 283. The body is called
1
wheel of time* at p. 53 supra, but Argima MLsra there says 'it is
1
This means, I presume, that worldly life is conditioned, so to
say, by space and time. See p. 343 supra.
2
I. e. the cause of the rotation, Nilaka/^a.
3
I. e. unintelligent.
4
Now takes the form of a man, now of an animal, and then of
some other thing, Nilaka/^a. I think, however, that the meaning
is, that it is not alike to all ; different persons are in different states
in this world.
5
Arg-una MLrra says this means that it is the cause of the move-
ments in all the worlds. That is the sense I extract from his words,
which are not quite clear, lokanam sam^arawe hetus. The render-
ing in the text follows Nilaka^Ma.
6
I.e., I presume, that which retards the revolutions of the 'wheel/
7
Cf. Sahkhya-karikd, p. 1 3, and Va^aspati's commentary thereon.
8 c
Animated,' Nilaka/^a. Egoism is the cause of the world,
and of all knowledge of it. Cf. Sahkhya-karika, p. 24.
9
The text here is unsatisfactory. I follow Nilaka#//a, who says
'
vexations = those arising from not obtaining what is desired.'
CHAPTER XXX, IO. 357
1
Revolves in the midst of, = lives upon, is fed by, Nilaka/^a.
2
I. e. the organs of action, I presume.
3
The moreattachments one has, the more one is tied down to
worldly and the more comprehensive such life becomes.
life,
4
Avarice is coveting another's wealth when one has one's own;
desire is the wish for that which one has not.
5
Nilakafl//$a reads vi&tra,' which he renders to mean diversi-
'
8
Vedas, should return (from his preceptors house).
Always devoted behaving like 9
to his own wife,
good men, with his senses restrained, and full of
faith, one should perform the five sacrifices 10 in this
world. The sage who eats what remains after
(offerings) to deities 11 and guests, who is devoted
to Vedic rites, who duly performs sacrifices and
1
I. e. the causes of the revolution and stoppage, Nilaka^a.
2
Impressions of previous actions, delusions, &c. And see p. 247
supra.
3 4
I. e. the Samny&sin. -Sastra. Cf. Gita, p. 117.
5 '
Such is the eternal fame/ literally.
I. e. on whom the Vedic rites or Sawskaras are duly performed.
6
satisfied the host must not eat. Cf. *Santi Parvan (Moksha), chap.
192, st. 15; Manu III, 106; Apastamball, 3, 7, 3.
CHAPTER XXX, 24. 359
4
These are the well-known six duties of Brahmawas as specified
by Manu and others. See the discussion of this point in the
Introduction.
5
Another reading is
l
gifts from an untainted (source)/
6
What is the of this here? I suppose the
exact meaning
meaning is performance of them is a pure performance of
that the
duty; the others are duties the performance of which supplies one's
own wants, and is therefore interested. Cf. Gautama X, 1 and 2.
7
I. e. omission or mistake in performance.
360 ANUGITA.
Chapter XXXI.
Brahman said :
study, and
from avarice, and of rigid observances.
free
(Such) a Brahma/&rin, always making offerings like-
wise of pure water to satisfy the deities, being
restrained in mind 1 , is esteemed. One who is thus
devoted 2
, who is concentrated in mind, and con-
3
tinent , conquers heaven, and reaching the highest
seat, does not return to birth. Refined by means
of all ceremonies, and likewise living as a Brahma-
Mrin 4 a sage who has renounced 5
, (all) should go out
of towns and dwell in forests 6
. Wearing a skin or
the bark of a tree, he should bathe (every) morning
and evening, and always living within the forest,
should not enter a town again. He should honour
guests, and should also give them shelter at (the
proper) time, living on fruits and leaves, and roots
and .Sy&mcLka grain. He should without sloth feed on
water, air, and all forest-products down to grass as they
come, in order 7 in , accordance with the (regulations 8
at his) initiation. He should honour a guest who
comes, by (giving him) water accompanied with roots,
fruits, and leaves. And he should always without
sloth give alms out of whatever he has for food. He
should also eat always after the deities and guests 9
1
Or it may be, '
being self- restrained and with (all his) heart/
The constructions in the original vary greatly, and so they do in
2
the translation. Applying himself to his duties.
3
Cf. Maitri, p. 18, and comment there.
5
4
Cf. Manu VI, 1 who is a mendicant ascetic.
seq. I. e.
6
Cf. p. Here he gives a description of the
173 supra, note 9.
third order of forester, as to which compare generally Manu VI.
7
First the jungle-products, then air, &c, Ar^una Mirra. The
sense seems to be that the restrictions should become gradually
harder. Cf. Manu VI, 24-31 Apastamba II, 9, 2 2, 2 seq.; 11,9, 23, 2.
;
9
Supra, p. 358, and cf. Taittiriya, p. 38.
362 anugItA.
mind, a forester whose senses are subdued and
who is thus devoted 4 conquers the worlds. A house-
holder, or a Brahma/arin, or again a forester, who
wishes to apply himself to final emancipation should
adopt the best (line of) conduct 5 . Offering safety
to all beings, the sage should become free from all
action 6
, and be agreeable to all beings, kind, and
restrained in all his senses. He should make a
fire and feed on the alms (obtained) without ask-
7
ment to) the body/ Compare as to hair and moustache, Manu VI,
6 seq.
3
See Gita, p. 127. Here the meaning is probably assiduous in
the performance of duties, vows, and so forth.
4
I. e. applies himself to his duties.
5
Arg-una Mwra
means anandajramam, but there must
says this
be some bad copying here. I take the word as it stands to mean
1
I. e. not very fast, Aig-una Mura ;
'
the path being pointed out
by the sun'rrnot at night, for fear of destroying worms, &c.
2
This seems to be very like the practice of the Gainas of the
3
present day. And cf. Manu VI, 69. Cf. Gita, pp. 68-103.
4
Cf. Gita, p. 114, and cf. also Sanatsu^atiya, p. 153.
5 any binding
That is to say, obtained without violation of obli-
6
gation, or rule of the *Sastras. Cf. Gita, p. 117.
7
This is not very clear, and Ar^una MLrra's comments are not
intelligible. The sense seems to be this, 'He should not take more
than is wanted, nor should he keep any accumulations from which to
give to others, but should a t o n c e share with others all that is earned/
CHAPTER XXXI, 39. 365
consecrated by faith 7
, and should avoid (all) con-
troversies, should act without a purpose 8 , should
be free from attachment, and without fixed appoint-
ments with people 9 One should not perform, or
.
1
Ar^-una Mwra says that this means if he wants them for any
particular purpose he should take the earth, &c.
2
I. e. apparently, taken possession of and preserved as one's own
by anybody.
3 l
Argnna MLsra renders by which lead to action/
this Is it not
rather the '
spontaneous earnings' at GM, p. 60 ?
4
Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7.
6
I. e. teach one who does not ask to be instructed. Cf. Manu
II,no.
6
Cf. GM, p. 60 ; the original word, however, is not the same.
7
See p. 360, note 3 supra; Manu 54-55; Gautama IX, 59.
II,
'
Controversies ;' the original is nimitta, and the interpretation is
what appears to be Ar^una MLsra's. It may also mean '
omens/
That this is the true sense appears from Manu VI, 50.
8
Cf. Gita, p. 48.
9
ArgTina MLrra says, '
e. g. I shall come to you to-morrow for
alms/ &c. Apastamba I, 6, 19, 12.
Cf.
10
The words are the same as at Gita, p. 54, *
keeping people (to
366 ANUGITA.
6
5
Cf. p.342 supra, note 1. Cf. KaMa, p. 151.
7
See p. 352 supra, note 1.
8
Cf. Gftl, p. 48, where the original words are the same.
CHAPTER XXXI, 5 1. 367
1
Cf. Gita, p. 60.
2
These are effects of Prakrz'ti by which the Purushais unaffected.
3
Literally, '
pursued/
4
This is obscure. Ar^una Mura's text is nis&tyam. Does that
mean which should be
'
accurately understood ?' The rendering in
the text of NilakawMa's reading may mean that the Brahman has
no such thoughts (&nta) as are referred to at Gita, p. 115.
5
Does this mean the body ?
6
I. e. are free from birth and death. Cf. Apastamba I, 8, 22, 4.
7
This, again, is not quite clear. Probably the explanation is
1
See p. 159 supra, note 7, and cf. Manu III, 109, which is the
text referred to in note 5 there.
2
I. e. direct perception of the Brahman. See Gitsi, p. 57, note 5.
3
See p. 160 supra, note 8, and cf. also Manu II, no.
4
Ar^una Mwra compares
Gitd, p. 55, about 'shaking convictions.'
5
59-1 6 1 supra.
Cf. pp. 1
6
This means, I presume, the good devoted to action and not
to knowledge only.
7
These are the famous elements of the Sarikhyas; see Sutra 1, 6 1.
8 9
Cf. p. 159 and note 2. Cf. p. 300 supra.
10
Cf. Gtta, p. 60. n Cf. Gita, p. 82, note 3.
12
Of actions previously performed. See p. 246 supra.
18
Cf. Gitd, p. 1 01, where, however, the original word is different.
CHAPTER XXXII, 6. 369
Chapter XXXII.
Brahman said
The ancients who perceived the established (truth)
call renunciation 1
penance ; and the Br&hma^as
dwelling in the seat of the Brahman 2 understand
knowledge to be concerned with the Brahman 3 The .
1
Abandoning of fruit, Ar^una MLsra. Cf. Gita, p. 121.
2
Cf. p. 339 supra, note 4, dwelling in=adhering to.
3
See GM, p. 104.
5
4
Cf. Sanatsu^-atiya, p. 158 seq. Viz. the three famous ones.
6
Pure, refined, and untainted are not easily distinguished. Pro-
bably 'pure' refers to external cleanliness ; 'untainted' to freedom
from sin and such taints; and refined to freedom from error.
' '
7
I. e. who have no belongings/ Ar^una Mi-sra.
'
8
Action without desire, Argrma MLsra, who adds that it is called
a light, as it leads to knowledge. See too p. 166, and p. 247,
note 11, and p. 340 supra.
[8] B b
3 JO ANUGITA.
dhana of 6
free from (the thought
all entities , who is
1
Cf. Gita, p. in; and Mu/z^aka, p. 307, and commentary there.
2
So I render the original, though the sense at first sight appears
to be which are caused by birth/ &c.
'
3
and egoism, which dwell in the tree/
Viz. the understanding '
Arguna Misra. Nilakaw/^a says, the great and the individual self.'
'
4
Cf. Sarikhya-karika 11, and comment ofVa&tspati Mura. The
self is not unintelligent; and as the birds are so described, they
must stand for some manifestation of Prakrz'ti, which understand-
ing and egoism are. Otherwise bird does stand for self/ See
'
'
'
p. 189 supra.
5
The original word here is sattva, on which see p. 351 supra.
Ar^-una Mura renders it here by Prakn'ti.
6
So Nilaka///a; 'the only intelligent principle/ Ar^una Mkra.
On Nilaka^a's interpretation 'inner self must be the same thing
as Bhutatman at Maitri, p. 41.
B b 2
372 anugIta.
Chapter XXXIII.
Brahman said:
Some Brahman as a tree some
(think of) the ;
2
again by control of the life- winds \ of ten or twelve
(modes), (he repairs to) that which beyond the
is
twenty-four 3
. Thus having first a tranquil self, he
obtains whatever he desires. When the quality
of goodness predominates in the unperceived 4 that ,
tranquil self occurs, where the latter sense is not quite suitable.
See GM, p. 51, and Yoga-sutra I, 33.
1
I.e. the specific modes which are mentioned of control of life
winds, e.g. at Gita, p. 61, or Yoga--sutra II, 49 seq.
2
Nilakara/^a proposes two interpretations of this. He says the
ten are the eight mentioned in Yoga-sutra II, 29, and in addition
tarka and vairagya (as to which see Yoga-sutra I, 15 and 17). To
make up the twelve he substitutes for the last two the four named
at Yoga-sutra I, 33. He also suggests that 'ten or twelve' may
mean twenty-two, which he makes up thus. The five modes of
yama (Yoga-sutra II, 30), five of niyama (ibid. 32), the remaining
six in Yoga-sutra II, 29, the four in Yoga-sutra I, 33, and tarka and
vairagya as before.
3
The twenty-four are the elements according to the Sankhya
system. See Sahkhya-s&ra, p. 11, and p. 368 supra. That which
is beyond them is Purusha.
4
The unperceived, it should be noted, is made up of the three
qualities ; the predominance of goodness indicates enlightenment
or knowledge. Cf. Gita, p. 108.
5
The middle term in the inference being, says Ar^una Mura,
the enlightening effect of the quality in question.
6
Cf. p. 167 supra.
7
The original is tyaga, which Arg-una MLsra renders by ' aban-
donment of all belongings;' renunciation, scil. of fruit. Cf. Gita,
1
Here, says Nilaka^Ma, the author indicates an objection to the
proposition stated just before. But the passage is not clear.
2
This, says Nilaka//$a, is a reply to the Sankhyas, who hold the
two to be distinct. Nilaka/z/^a adds, that if the two are distinct,
nature will, conceivably, adhere even to an emancipated creature
and if they are one, then the being or self would be really engaging
in action and so forth, and that activity being really a property of
the self, could not be destroyed save by the destruction of the self.
Chapter XXXIV.
The sages said
Which (form of) piety is deemed to be the most
worthy of being performed ? We observe the various
modes of piety to be as it were contradictory. Some say
(it
1
remains) after the body (is destroyed) some say ;
Some say both time and space (exist) 6 ,and others that
that is not so. Some have matted hair and skins ;
1
I. e. the piety, Ar^una MLrra ; the self, Nilaka^/^a.
2
I. e. such as piety, &c, Argrma Mura.
3
I follow Aig-una MLsra, who says < permanent ' means soul, &c.
tinct '= knowledge having various entities for its distinct objects
Mura) manifold = that the selfs are numberless. The words here
;
are nearly identical with those at Gita, p. 83, see note 4 there.
6
I. e. help in action, Ar^una MLrra.
7
See Apastamba I, i, 1, 2 (comment).
376 ANUGITA.
3
(say) meditation other Brahma^as (say) sacrifice,
,
1
I. e. for the acquisition of anything desirable, Arg-una
Mura,
who by those who wish for piety/ Nilaka^a says means
adds, '
3
That is to say, they hold that meditation should be practised.
4
Ar^una MLsra seems to take this to mean 'renunciation of
knowledge,' i.e. a blank, and says this was the view of the M&dhya-
mikas, I suppose the Madhyamika Bauddhas.
5
I. e. the iTarvakas, Ar^una Mura.
6
Svetlyvatara, p. 276, and -Sankara's commentary there.
7
Were there optimists and pessimists at the time of the Anu-
gita in India ? This verse, however, does not occur in some MSS.
Nilaka^a's note on this passage may be of some interest. He says,
'Some hold that the self exists after the body is lost others, that is
;
Saugatas ; knowledge is one, but the ego and non-ego are two
different principles, theYogaMras; mixed, Udulomas; one, is the
view of the worshippers of the Brahman as possessed of qualities
distinct, other Mimazrcsakas, who hold that the special actions are
the cause (of everything, is meant, I presume) ; manifold the
atomists ; time and space = astrologers. Those who " say that is
not so," that is to say, that what we see has no real existence at
all, are the Vrz'ddhas, ancient philosophers ; omission to bathe = the
condition of Naish/^ika Brahma^arins ; bathing = householder's
condition ;
" means should be resorted to, that is not so," those
who are against meditation, &c, according to the Sruti text,
all
which Nilaka/^a quotes " merit and glory, that is not so," some
;
Chapter XXXV.
Brahman said
Well then, Iyou what you ask
will declare to
of me, O best (of men)! Learn what a preceptor
told a pupil who went to him. Hearing it all,
deliberate on it properly. Non-destruction of all
creatures, that is deemed to be the greatest duty 1 .
1
P. 374 supra. The relation is one of close connexion, coupled
with some identity of nature (because, says Nilaka#/Aa, an entirely
extraneous thing could not get into the inside of the fruit, and the
gnat's body must have come from the fruit itself), but
therefore
2
still the elements are distinct. See p. 371 supra, note 4.
3 4
Cf. Maitri, p. 108. Cf. Gita, pp. 105, 106.
5
Knowledge of the Kshetra^na forms part of all real knowledge.
Aignna Mura's reading and interpretation are different. He says,
'
As he is seen coming to light everywhere alike, so/ &c.
6
Cf. Git&, pp. 55-110. 7
Again the common simile.
8
The original is dravya, rendered 'matter' in the next sentence.
Arguna Mi^ra paraphrases it by upakarana/ paraphernalia.
'
9
So the original, the sense is not clear. But see -SVeta^vatara, p. 368.
10
Knowledge, which, says Nilakafl/^a, is a manifestation of
nature. Arg-una Mirra says the knowledge of the truth which the
380 anugIta.
and wick 1
9
the light shines ; but the flame is ex-
tinguishedwhen the oil and wick are exhausted.
Thus nature is perceived 2 the being is laid down ;
1
way in a carriage drawn by horses, and going
swiftly, such is the progress of the men of under-
standing. Having climbed up a mountain one
should not look at the surface of the earth 2
. One
sees a man travelling in a chariot, and void of intel-
1
I. e. the -Sastras, says Nilaka/z/a. Cf. Gita, p. 117.
2
When one has arrived at knowledge, the highest seat, says
Nilaka7z/$a,
one need not perform the dictates of the Sastras,
which are only preliminary to the acquisition of knowledge. Cf.
Gita, pp. 48, 73. Cf. as to this figure of the chariot and the next
one about the boat, Bn'hadara/zyaka, p. 695.
3
Iadopt Arg-una's rendering of the original here, viz. Yoga.
The meaning, on that rendering, is the same as it is in the Gita.
4
According to Aigxma Mura, action with desire, action without
desire, and lastly, knowledge. According to Nilaka/#a, action
laid down in the *S3stras, then Yoga, and then the condition of
Hawsa, Paramahazrasa, &c.
5
Literally, one knowing divisions. I presume the meaning is
distinctionsbetween various things as to which suits which, and so
forth. The boat, says Nilaka^a, is a preceptor, and even a pre-
ceptor is not to be sought for after a man has achieved Yoga
hence the text proceeds to speak further on of casting aside the
boat. Wishes for destruction = is sure to meet destruction.
?82 ANUGITA.
2
Literally, lean and fat. These are rather unusual qualities to
attribute to colour. The *Santi Parvan passage gives more.
3
Sic. Does it mean 'it is understood V Cf. Pacini III, 3, 113.
4
Tender = like the touch of a son, &c. ; clear = like that of an
excellent cloth, Nilaka/a; glutinous = like that of oil; smooth
like that of a gem ; slippery = not really smooth, but appearing to
be such, like that of saliva (?), Arg-una Mi^ra. The enumeration of
these in the ^anti Parvan loc. cit. is again different.
CHAPTER XXXVI, I. 385
imperishable self.
Chapter XXXVL
Brahman said
1
This is the Hindu Gamut.
2
These are not in the anti Parvan; of many ingredients
collection of sounds, Arg-una MLsra.
8
Being all-pervading, Arguna MLrra. Cf. its position at Taitti-
riya, p. 67.
4
Cf. KaMa, pp. 114, 115, 149, and Sankara^&rya's commentary
there, for an explanation of the whole passage. And see S&hkhya-
S&ra, p. 16, as to what are here called self and understanding.
6
Cf. GM, p. 64, where the words are identical.
6
The elements are perceived or are not perceived by the senses
under the direction of the mind ; absorbing = destroying ; bringing
forth = producing, Nilaka^a. See p. 268 supra, and *Santi Parvan
(Moksha), chap. 240, st. 12.
[8] C C
386 ANUGITA.
1
The word is the same as at Maitri, p. 41, the comment on
which should be seen.
is to be perceived by itself, Nilaka^a.
2
I. e. the mind's power
The meaning seems to be that the understanding can only operate
on what the mind places before it.
8
The passage at Ka/^a, and Sankara's commentary
p. 1 1 1 seq.,
6
So Argima Mura. Nilaka/^a says, The senses, ' &c., when
they turn towards the outer world make the self drive about,
as an individual self; when turned inwards they show him that he
is the Brahman/ Nilaka//&a thus likens this to the KaMa passage.
See also p. 187 and notes there.
7
Or it may mean, among all men.
8
See p. 164 supra, note 2 ; and p. 285, note 4.
9
That is to say, it includes all Sawsara, all the elements recog-
nised by the Sankhya philosophy, save the Being or Purusha.
CHAPTER XXXVI, 12. 387
1
entities and it is the goal of all living crea-
,
C C 2
388 ANUGITA.
1
I think this must mean the elements, though it might at first
sight be referred to the Brahma^as.
2
I. e. the gross elements, I take it; the others are the tanmatras.
3
I. e. the meditation which constitutes true knowledge, Arg-una
Mi^ra. But see Git&, p. 87, note 1, and Sarikhya-siitra.
4
by the mind, as to which cf. Taittiriya, p. 89; Ka/^a, p. 164.
I. e.
who are free from (all thought that this or that is)
mine, and who are free from egoism, attaining con-
centration (of mind) on contemplation 1 , enter the
highest world of the great, which is the unperceived.
Born from that same unperceived 2 (principle), again
acquiring knowledge, and getting rid of the (quali-
ties of) passion and darkness, and resorting to the
pure (quality of) goodness, a man gets rid of all sins,
1
See *Santi Parvan (R%adharma) XIII, 4. Cf. Maitri, p. 180.
This means the two and three syllables of mama' and 'na ' mama/
mine and not mine. Cf. Brz'hadara/zyaka, p. 970, and -Oandogya,
p. 118, and p. 548, for a similar conceit.
2
Final emancipation follows on abandoning the idea of 'mine;'
3
bondage on harbouring it. See Mu^daka, p. 279.
4
The eleven organs and the five great elements which go to form
the body. See Sankhya-karika 3, and comment thereon -Santi Par- ;
van, chap. 210, st. 32 seq.; chap. 242, st. 7 seq.; Prama, p. 230.
6 6
I. e. shows. Cf. Gita, p.i 18 ; anti Parvan, ch. 242, st.
r
5.
7
See p. 367 supra, note 6; and cf. KaMa, pp. 155, 156.
8
I. e. which remains unconcerned, cf. Ira, p. 10. Apurvam (to
which there is nothing prior), Ar^una Misra renders by 'not familiarly
known/ and Nilaka^a by 'not understood by any other means of
knowledge/ See also Bn'haddrawyaka, p. 502, and ankara on that.
9
This is not very clear, but I suppose the meaning to be the
same as that of '
unconquerable' at p. 161, and see p. 231.
10
I. e. the means mentioned further on, says Nilaka/^a.
39 2 ANUGITA.
2
in the self , he understands that holy Brahman,
than which nothing greater exists. And when the
understanding is clear, he attains tranquillity 3 And .
1
Impressions from external causes. Cf. inter alia Sankhya-sutra
III, 83; see, too, pp. 247-358 supra and notes there.
2
L e. restraining the mind in the lotus-like heart, Nilaka/#a.
Cf. as to this, pp. 248, 372 inter alia.
3
Cf. Gttd, p. 51. See also Maitri-upanishad, p. 176, and MuWaka,
P. 3i4.
4
Ar^-una Mi^ra says, '
The nature of tranquillity is this, that in
that state you perceive everything to be unreal like what is seen in
a dream.' Nilakaw/v&a says, '
The nature of tranquillity is this, that
in that state the self abides without attachment to the body and any
external objects, but working within itself as in a dream/ But see
on this Ka//fca, p. 147.
5
Viz. tranquillity, Nilaka#/^a.
6
I.e., says Nilaka#/#a, they see all worldly objects past and
future. Arg-una MLrra, '
They see the actions performed for some
wealth and so forth/' I am not satisfied with either meaning.
Ar^una Mwra's is besides based on a reading different from that
adopted in the text, namely, Parimawa^ah, instead of Pari/zama^ah.
I think 'parMma' is the development which, according to the
Sankhya philosophy, produces the universe, and the movements
are the actions which that development namely, here the activity
of egoism and its products occasions. as some
Cf. to extent
supporting this, Sankhya-sara, p. 16.
7
See inter alia Git&, pp. 68-70.
CHAPTER XXXVI, 46. 393
perfection.
The preceptor said
Thus instructed by the preceptor Brahman, those
high-souled sages acted accordingly, and then at-
tained to the worlds 2 . Do you, too, O noble person,
of pure self! duly act according to the words of
Brahman which I have stated. Then will you
attain perfection.
Vasudeva said
That pupil thus instructed in the highest piety
by the preceptor, did everything (accordingly), O
son of Kunti and then attained final emancipation.
!
Argnna said
Who, indeed, O Krishna]
was that Brihrna^a,
and who the pupil, O ^anirdana! If this verily
is fit to be heard by me, O Lord then tell it me. !
Vasudeva said
1
4
am the preceptor, O you of mighty arms ! and
1
See inter alia Gita, pp. 68-70.
2
I. e., I rest. But see also iTMndogya,
presume, Bhur and the
pp. 272, 541, 620, and Brz'hadarawyaka, pp. 302, 608.
8
See p. 285 supra, and cf. inter alia -Oandogya, p. 550.
* I. e. I, the Kshetrag-na, am the preceptor, and the mind is that
mind is the pupil. The meaning of this is that anybody who has
not acquired knowledge is treated here as a pupil there is no other ;
VaLramp&yana said
When Krishna, spoke these words, Dhanan^aya
replied (saying), O Krishna
'
! let us verily go to-day
to the city of Ga^asa 5 you who
Be . pleased, O
understand piety! to see there king YudhishMira,
who is of a devout heart, and after taking leave of
him to go to your own city/
1
Nilaka^a interprets the words without supplying anything,
thus '
be devoted to yama niyama/ &c. Yama &c. are the eight
requisites for Yoga or concentration of mind as taught by Patan^ali.
2
That is to say, in the Gita.
8
Here he takes up the thread of the story. In the first chapter
it was hinted that Krishna, was anxious to go to Dv&raka.
4
This is a name of Ar^una.
6
I. e. Hastinapur, the capital of the Pawdavas. They were, when
the dialogue was held, at Indraprastha. See p. 229 supra.
INDEX
OF PRINCIPAL MATTERS.
In this Index, Roman and Italic letters, long and short vowels
have been classed together.
Ascent, 321, 385. 80, 81, 82, 84, 85, 86, 87, 99, 100,
Ascertainment of truth, 64. 104, 106, 116, 127, 129, 162, 164,
Ascetics, 61, 63, 66, 78, 123, 159, 212, 167, 173,174,175,185,189, 191,
217, 232, 246, 289, 290, 292, 293, 230, 257, 287, 339, 348, 367, 369,
312,316,354,358,363. 37o, 372, 373, 385, 392. See
Ashes, 62, 276. Brahman.
Asita, 87. Attendance, 324. See Preceptor.
Asking alms, 362. Attention, 231. See Assiduous.
Ajoka, 223. Attraction, 327.
Aspirations. See Expectations. Attractive, 189.
Ajramas, 30, 216, 307, 315. See Attrition, 308.
Orders. Auspicious act, 120, 324.
Ass, 20. Austerity. See Penance.
Assault, 41. Author. See Creator.
Assemblages of men. See Society. Authority, 54, 117, 243.
Assiduous, 50, 63, 72, 73, 83, 101, Automaton. See Free-will and Ma-
112, 115, 125, 161, 253, 255, 360, chine.
361. See Industry. Autumn, 159.
Assimilation with Brahman, 52, 59, Avarice, 41, 43, 108, 109, 114, 117,
66, 69, 70, 85, 99, 100, 104, 106, 155, 166, 181, 284, 302, 303, 320,
107, 109, no, 128, 156, 176, 178, 332, 335, 344, 357, 361, 378.
253,308,313,316,342,370. See Covetous.
Association, 233, 355, 359, 370, 374? Aversion, 50, 51, 56, 62, 63, 68, 76,
378. See Company, Dissocia- 101, 103, no, 122, 123, 124,
tion, and Society. 128, 322, 363. See Affection.
with preceptor, 177, 178. Avimukta, 257.
with senses, 288. Awake. See Day and Night.
Astringent, 363, 384. Axe, 294.
Astrologers, 377.
Asura, 83. See Demons. Back, 367.
A-rvalayana, 61, 68, 119, 236, 358. Backbiting, 114, 168, 183, 323, 326,
Ajvamedha, 156. 364.
Parvan, 197. Badarayawa, 30, 33.
Parvan, sections of, 198 seq. Bahu. See Bhuman.
Ajvattha, 89, in, 189, 247. Bali-offering, 216.
Ajvatthaman, 38. Balls of food for ancestors, 41.
Ajvins, 92, 94. Bamboo, 346, 359.
Asylum, 84, 129, 361, 363. See Re- Baa Bha#a, 13, 27.
sort. Banks of rivers, 344.
Atharva-veda, 18, 19, 180. Bark, 361.
Atheism, 115. Barley-seed, 353.
Atmosphere. See Air. Basis. See Real.
Atom, 78, 194. Bathing, 48, 64, 1 22,361, 364, 375,377-
Atomists, 377. Battle, Ar^una directed to engage
Atri, 314. , 44, 47, 55, 78, 96, 127, 128.
Attachment, 48, 50, 52, 53, 54, 55, array, 4, 37.
59, 60, 61, 64, 65, 66, 67, 82, fie ld , 3, 4, 5, 37, 38, 42, 294, 296,
99, 101, 103, 104, 107, 109, in, 323, 394.
116, 118, 122, 124, 125, 127, 154, righteous, 46.
161, 166, 181, 182, 232, 236, 241, running away from, 127.
242, 246, 250, 289, 322, 324, 328, Baudhayana, 32.
34i, 357, 362, 364, 365, 367, 368, Beams. See Rays.
371,377,379,391,392. Beasts, 89, 90, 105, 109, 116,167,284,
Attack of vice, 167. 289, 290, 321, 345, 353, 356,
Attainment to Brahman, 52, 54, 59, 389.
60, 61,62, 64,71,75,76,78,79, Beauty, 177, 178, 238, 256, 260, 261,
INDEX OF PRINCIPAL MATTERS. 399
264, 267, 268, 270, 272, 275, 286, 261, 262, 266, 270, 277, 278,279,
307,323^347. 28r, 282, 283, 284, 285, 288, 289,
Bed, 389. 291, 292,295, 305, 306, 307, 310,
Bees, 155, 188, 309. 313,315,317,318,319,320,321,
Beggar. See Ascetic and Asking. 323, 324, 325, 326, 327, 328,329,
Beginning and end and middle, 44, 33o,33i,332,334,335,338,342,
46, 66, 88, 90, 93, 94, in, 307, 343, 344, 345, 34 6 , 349, 35*, 352,
335, 35i, 352. 353, 355, 358, 359, 3 6 o, 362,363,
void of, 44, 86, 94, 103, 104, 106, 3 6 4, 3 6 5, 366, 367, 368, 369,370,
157, 3i3. 37i,372,373,375,378,38o,38i,
Behaviour. See Conduct. 384, 385, 387, 388, 390, 391, 392,
Being. See Spirits. 393, 394.
Ancient, 96, 97. See Primal. Bhagavadgita, appropriateness of, 4,
Best, 87, 92, 113, 114, 377. 6, 135.
Divine,77,78,
-
184, 185, 186, 188, 189, 193, 194, text of, 34.
235, 236, 239, 240, 242, 243,244, Bhagavan, meaning of, 157.
245, 246, 247, 248, 249, 250, 251, BhaWarkar, Professor R.G., 28, 107,
253, 254, 255, 256, 257, 258, 260, 137, 199, 227.
400 BHAGAVADGiTA, SANATSUGATiYA, ANUGITA.
317, 323, 342, 35i> 355, 368, 371, 288, 293, 295, 296, 299, 300, 303,
39i. 304, 306, 307, 308, 309, 310, 311,
Bond, of qualities, 107. See Action 315, 320, 322, 325, 326, 329, 332,
and Birth. 338, 339, 345, 346, 347, 348, 353,
Bone, 252, 343. 359, 360, 369, 374, 375, 376, 377,
Books, 57, 326. 380,384,387,389,393.
Boon. See Present. Brahmaa Gita. See Brahma Gita\
Borrowing. See Common passages. Brahmawa's wife. See Brahmawa.
Bosom, 239. Brahmawas. See Vedas.
Boughs, small, 313, 371. See Brahmanical age, 4.
Branches. Brahmanism, 4, 6, 22, 25, 26.
Bows, 37, 39, 42, 293, 294, 296, 311. Brahmic state, 52, 66, 176.
See Salutation. Branch. See Knowledge.
Brahma, 79, 80, 93, 96, 219, 220, 231, Branch and moon, 142, 146, 172.
234, 244, 257, 264, 271, 312, 314, Branches downwards, in.
315,317,323,325,328,332, 333, many, 47, 294, 313,371.
337, 339, 345, 352, 354, 355, 360, Brave, 122, 160, 294, 300, 341. See
372, 378, 385, 393. See Priest. Valour.
Brahma Gita, 198 seq., 255, 310. Breach. See Regulation, and Duty.
See Anugita. Breast, 233. See Bosom.
Brahmaarin, 69, 79, 119, 146, 152, Breath, 64, 67, 78, 201, 238, 252, 270,
i53 169, 175, 176, 177, 178, 179, 276, 341. See Life- winds.
216, 242, 283, 284, 312, 316, 326, Bribing, 91.
354, 358, 360, 361, 362, 364. Bridge of piety, 315, 348.
Naish^ika, 377. Br/hadarawyakopanishad, 6, 81, 119,
Brahman, 52, 56, 61, 62, 64, 65, 66, 149, 152, 153, 155, 158, 159, 160,
7o, 72, 77, 79, 81, 84, 87, 90, 91, 161, 162, 166, 171, 172, 173, 174,
102, 103, 106, 107, 108, no, 113, 178, 179, 181, 185, 186, 187, 189,
120, 121, 127, 128, 146, 147, 149, 192, 193, 204, 208, 231, 239, 249,
151, 152, 153, 156, 160, 161, 162, 251, 255, 258, 259, 261, 264, 268,
163, 164, 165, 166, 167, 168, 170, 271, 274, 279, 283, 287, 289, 290,
171, 172, 173, 174, 175, 178, 180, 295, 304, 3i3, 3i4, 324, 327, 342,
181, 182, 185, 186, 187, 189, 190, 347,353,38i,389,39o,39L
191, 192, 226, 230, 234, 235, 238, BWhadratha, 180.
241, 243, 244, 245, 246, 248, 250, Br/'haspati, 89, 214, 314, 346.
251, 252, 253, 255, 257, 258, 260, Br/hatsaman, 90, 180.
265, 277, 282, 283, 284, 286, 287, Brilliant, 78, 93, 187, 192, 287, 347.
288, 296, 306, 307, 308, 309, 310, Bringing forth. See Production.
312,313,316,317, 326,327,336, Broad, 384.
339, 34i, 342, 344, 347, 354, 3^7, Brooding on evil, 168.
368, 369, 372, 375, 377, 386, 387, Brothers, 40, 290.
391, 392. See God, Being-Su- Brothers-in-law, 40.
preme, Seat, and Vedas. Brow, 67, 78, 257. See Head.
Brahmananda. See Felicity, Brute force, 116.
Brahma-ya^na, 61, 184. Brutes. See Beasts.
Brahma-loka, 20. Buddhism, 9, 20, 23, 24, 25, 26, 69,
Brahma-vidya, 166. 146, 147, 212, 213, 214, 215, 224,
Brahma-sutras, 31. 225,226, 306, 376.
Brahmawa, 21, 22, 23, 24, 38, 48, 65, Biihler, J. G., Dr., 14, 20, 21, 27,
86, 119, 120, 126, 147, 150, 158, 32, 33, 208, 213, 215, 224, 353.
159, 160, 161, 165, 171, 172, 173, Bull, 345.
174, 175, i79, 182, 185, 189, 193, Burden, beasts of, 321.
209, 210, 217, 218, 239, 245, 248, Burnell, Dr., 20, 31.
252, 254, 255, 256, 261, 263, 264, Burning taste, 118.
265, 266, 267, 270, 271, 272, 273, ofaction by knowledge, 60,62, 279-
274, 275, 276, 277, 281, 284, 285, of Ar^una's skin, 40.
[8] Dd
402 BHAGAVADGITA, SANATSUGATlYA, ANUGiTA.
D d 2
404 BHAGAVADGiTA, SANATSUGAliYA, ANUgItA.
Created things, 124, 157, 190, 234, Dear to God. See Favourite, God.
258, 260, 262. Death, 44, 45, 46, 52, 56, 66, 77, 78,
Creation, 90, 106, 107, 124, 313, 317, 81, 84, 86, 89, 90, 95, 103, 105,
332, 333, 334, 340, 344, 345, 108, 109, 115, 122, 142, 150, 153,
347, 35i, 352, 388. See Power, 154,155,156,163,170, 176,178,
Source, and World. 185,189,191,232,233,237,238,
of man, 53. See Man. 249, 250, 270, 289, 290, 297, 298,
of sacrifices, 52. 322, 348, 349, 355, 368, 371, 372,
Creator, 53, 59, 83, 86, 87, 90, 97, 380,381,391.
101, 104, 121, 170, 231, 315, 334, according to quality,
prevailing,
338, 347, 354, 377, 387. 108.
Creatures, 54, 65, 69, 71, 74, 76, 86, before and 66.
after, bliss,
88, 113, 114, 115, 118, 119, 156, before and necessary,
after, faith
167, 168, 183, 193, 241, 243, 244, 121.
245, 246, 250, 257, 263, 268, 269, certainty 45, 154, 355.
of,
272, 273, 274, 275, 281, 289, 290, death 154.of,
291, 294, 307, 315, 318, 321, 324, fear 152.
of,
325, 326, 334, 335, 339, 342, 345, performing one's duty, 56.
in
347, 354, 357, 359, 3 6 2, 3^3, 3^4, and infancy, 44.
life
365, 37i, 374, 378, 385, 387, 389, meditation at time of,
391,392. non-existent, 149, 151, 78.
152.
Crooked. See Straightforward. release from, 77, 105, 152. See
movement, 339. Age, old.
Cruel, 125, 181, 182. time 80.
of, 52,
Cruelties, 166, 167,168, 243, 323, 326. world See World, mortal.
of.
Crumbling of earth. See Earth. Debasement of self, 68.
Culmination, 69. See Knowledge. Deceitful, 164, 324, 364. See Crafty.
Cunningham, 223. Decision. See Action.
Curiosity, 311. Declivity, 281.
Currents, 95, 187, 238, 318, 321, 322, Decoration, 207, 324, 387.
325, 327, 329, 343. Decrying food, 216, 360.
Curse. See Speech. Dedication. See Action.
Curtailing, 343, 344. See Abridging. Deed. See Act.
Cutting. See Indivisible. Deer-skin, 68, 159, 360.
Defeat. See Victory.
Daityas. See Demons. Defects, 56, 65, 121, 122, 127, 166,
Dakshiwa, 119, 261, 280. 168, 170, 182.
Danavas, 354. Defiance, 324.
Dancers, 183, 208, 325. Defiling. See Taint.
Dawdfin, 13, 144, 205. Degradation, 157, 191, 243.
Danger, 47, 56, 125, 157, 167, 188, Degrees. See Gradation.
I 9, 335. See Fear. Deities, 123, 153, 179, 220, 243, 259,
Darkness, 75, 78, 87, 104, 107, 108, 276, 279, 317, 334, 337, 343, 347,
109, no, 117, 118, 119, 120, 122, 353, 358, 361, 362, 367. See
124, 125, 126, 168, 180, 214, 239, Divinities, Organs.
276, 278, 284, 301, 302, 318, 319, Deity, form of, 76, 78, 80. See
320, 321, 322, 323, 328, 329, 330, Being-Supreme, Brahman, and
33 1 , 334, 345, 349, 35^, 379, 39<>. Kr/shwa.
Da.rahotri &c, 262 seq., 266. Dejection, 42, 50. See Despondency.
Dajakumaraiarita. See DaWin. Deliberation. See Thought.
Dajaratha, 221. Delight, 41, 177, 285, 324. See Joy,
Davids, T. W. R., 23, 25, 64, 66, Pleasure.
87, 306. Deliverance. See Emancipation.
Day and night, 51, 79, 80, 81, 276, Deliverer, 100.
277, 33o, 352, 354, 356. Deluge, 97, 106, 260, 388. See De-
Deaf, 321, 322. struction, Dissolution.
INDEX OF PRINCIPAL MATTERS. 405
Delusion, 42, 49, 52, 53, 55, 56, 57, Despise, 370. See Contemn.
58, 59, 62, 65,66,72,75,76,81, Despondency, 40, 42, 43, 70, 1 25, 1 26,
82, 83, 86, 92, 104, 107, 108, 109, 250, 320, 363. See Dejection.
no, in, 112, 114, 115, 116, 122, Destructible, 113, 244, 292.
124, 126, 128, 129, 130, 152, 153, Destruction, fire of. See Fire.
154,155,157, 161,162, 166, 176, of action, 355. SeeAction,
60, 61,
181, 182, 183, 184, 189, 190, 233, destruction of.
243, 256, 284, 293, 301, 302, 303, of entities,106, 154, 180,
250, 276,
304, 3i7, 3i9, 320, 322, 326, 330, 307, 378.
335, 357, 365, 376,
33i,332,333,335,343,344,35i, of food, 279.
356, 357, 358, 368, 377, 378, 381, of life. See of supra,
entities,
382, 386. and Death.
net of, 116. of men, 190.
power of, 59, 75, 76. of nature, 106.
release from, 75, 76. of others, 120, 348.
Demerit. See Defects. of self. See Self-destruction.
Demon, 87, 89, 91, 94, 96, 151, 152, of warriors, 96. 95,
257,282,283,321,345,347,387. of worlds, 107, 314. See
55, 115,
See Asura. Creatures, Deluge, Dissolution,
Demoniac, 75, 83, 115. Life, Nature, Production and
birth, 116. destruction, and Ruin.
convictions, 118.
time of, 237.
endowments, 115. 114, Determinate, 52, 63.
Departed See Manes.
spirits, 118. Determination, 255, 260, 268, 299,
Departure from world, 77, 78, 79, 348, 349, 35o, 368, 377. See
80, 81, 166, 191. Resolution.
of soul. See Body-leaving and Devadatta, 38.
Death. Devaki, 229.
Dependence on God, 59, 66, 73, 75, Devala, 87.
76, 77, 85, 91, in, 128, 253, 258, Devamata, 226, 274, 275.
362. Devatadhyaya-brahmawa, 20.
on none, 54, 60, 367, 368. Devayana, 314, 316.
Dependent, 167, 256, 290. See In- Development, 77, 103, 104, 109, 156,
dependent. 165, 166, 170, 184, 186, 288, 318,
Depreciation of Ar^una's merits, 46, 33i> 334, 37o, 372, 375, 382, 387,
47. 392.
Descent, 321. of intelligence, 293.
Description of Brahman, 164. Devotee, 58, 61, 64, 66, 67, 68, 69,
Desertion of man by God, 71. 70, 71, 72, 73, 75, 79, 81, 84,
Deserving man, 169, 183. 85, 86, 87, 99, 100, 101, 102,
Designation of Brahman, 120. 104, ii2, 129, 186, 187, 188, 189,
Desire, 48, 49, 50, 51, 52, 53, 56, 57, 190, 191, 192, 193, 209, 243, 248,
58, 60, 63, 65, 66, 67, 69, 70, 74, 249, 266.
75, 76,78, 83, 84, 101, 102, 108,
four classes, n, 75.
110,111,115,116,117,118,121, Devotion, 9, 12, 17, 23, 48,
49, 50,
123,128,151,153,154,155,165, 52, 53, 55, 58, 60, 61, 62, 63,
166, 169, 173, 176, 181, 184, 233, 64, 65, 66, 67, 68, 69, 70, 71,
241, 246, 263, 269, 275, 283, 284, 73, 78, 79, 81, 83, 84, 85, 87,
288, 289, 300, 302, 313, 314, 322, 99, 100, 103, no, 119, 128, 129,
323, 324, 325, 326, 327, 342, 344, 130, 173, 185, 232, 243, 255, 299,
347, 349, 356, 357, 3 6 4, 3^5, 3 66 , 308, 310, 311, 324, 349, 360, 361,
369, 37o, 376, 381. 362, 368, 369, 381, 389.
capacity of obtaining, 92,171,287, mode 83. of,
324, 325, 326, 330, 340, 359, 364, world 84,254, 322. See World.
of,
376. See Dakshiwa. Going and returning. See Coming
Girdle, 217, 360. and going, and Return.
412 BHAGAVADGiTA, SANATSUGATiYA, ANUGITA.
Gold, 68, no, 189, 209, 333,353, 365, Guesses at truth, 8, 12.
389. Guests, 216, 243, 285, 286, 306, 358,
Goldstiicker, Prof., 3, 5, 6, 8, 14, 20, 361, 364.
33, 74, 79? 89,118. Guide, 348.
Good, 42, 43, 52, 53, 59, 68, 85, 91, Guilt, 98. See Fault.
105, 108, 109, 115, 118, 120, 124, Guru. See Preceptor.
168, 175, 178, 191, 243, 276, 277, Gurujishyasawvada, 199 seq. See
282, 287, 290, 292, 293, 300, 301, Anugita.
302,311,314,316,319,320,325, Guruskandha, 222, 346.
326, 348, 349, 358, 359, 368,377, Gyotishtoma, 156, 164.
39o-
deeds, doers of, 72,75,105,153, 243. Habit of pondering, 78, 250.
Goodness, 75, 91, 106, 107, 108, 109, Habitation, 251. See Dwelling.
117,118, 120, 122, 124, 125, 126, Hair, 40, 93, 130, 362.
184, 276, 278, 300, 306, 318, 319, matted. See Matted hair.
326, 327, 328, 329, 330, 331, 334, thick, 39.
373, 374, 376. Half-hearted, 73.
Government of tongue. See Taci- Hall, F. E., 8, 10, 28, 141, 197, 201,
turnity. 202, 204, 219, 221, 222, 244, 280,
of world. See Universe. 285,300,317,327,332,333,334,
Governor. See Ruler of universe. 337, 338, 373, 39o, 392.
Govinda, 40, 43. Hamilton, Sir W., 378.
Gracious, 95, 98. Hawsa, 381.
Gradation, 381, 385, 387, 388. Hands, 53, 261,359, 367.
Gradual progress, 70. See Improve- four, 98.
ment. joining, 294, 311.
93, 94, 96,
Grain, 361. on all sides,
103, 203, 253, 332.
Grammarian, 174. one thousand. See Arms.
Grammatical blunders of demons, Hanging, 237.
152. Hankering. See Craving, Desire.
Grandsire, 38, 40, 83, 194, 244, 271, Hanumat. See Ape.
289, 295, 300, 303, 304, 314, 374. Happiness, 51, 63, 65, 66, 70, 76, 85,
great, 97. 87, 101, 103, 107, 108, no, 116,
Grandson, 40. 117, 126, 170, 185, 189, 233, 242,
Grass, 68, 142, 159, 360. 250, 255, 270, 285, 300, 311, 314,
Gratitude, 176, 177. 325, 34i, 342, 347, 348, 369, 378,
Great, capacity of becoming, 92. 380, 389. See Enjoyment,
See Large. Pleasure, and Unhappiness.
men, 54, 72. Hard, 341, 384.
Greatness, 333, 347, 354. Hari, 92, 130, 219, 347.
Greatness of Supreme, 92, 97, 128, Harmlessness, 83, 86, 101, 103, 114,
157, 287, 336. 119, 124, 325, 364, 373, 376.
worldly, 151, 178. Harsha^arita, 28.
Greek poetry, 5, 18, 203. Harshavardhana, 27, 28.
Green, 384. Harshness, 114, 181, 256. See Mer-
Grey, 179, 384. cilessness.
Grief, 42, 43, 44, 45, 46, 66, 101, Haste, 175.
115, 118, 126, 128, 166, 181, 183, Hastinapur, 2, 394.
193, 250, 284, 285, 301, 320, 326, Hateful to Supreme Being, 85. See
327, 343, 354, 355, 356, 357, 366, Likes and dislikes.
393. See Sorrow. Haf^a-yoga, 297.
Griffiths, R. T. H., 90. Hatred, 68, 85, 99, 101, 116, 168,
Grote, G., 5, 6. 182, 194, 281, 288, 289, 301, 320,
Group. See Collection. 323, 365. See Antipathy.
of senses. See Senses. Haug, M., 19, 221, 276, 277.
Gu^akeja, 39, 43, 88, 92, Haughty, 167, 168, 320, 324.
INDEX OF PRINCIPAL MATTERS. 413
Head, 69, 79, 93, 103, 238, 253, 332, Holes, dwellers in, 345.
367. See Bow. Holiness. See Purity.
Heads smashed, 95. Holy, 87, 119, 331, 333, 336, 347,
Headstrong, 125,320. SeeStubborn. 354,377,378,392. See Devout.
Health, 118. dialogue, 129, 130.
Heard instruction, 49, 105, 173, 283. means of immortality, 102.
Hearer, 282, 283. men, 72.
Hearing, 130, 246, 258, 259,309, 351. world, 84.
See Heard, Instruction, Senses. Home, 113, 170, 355.
Heart, 42, 43, 50, 51, 52, 64, 69, 70, of woes, 79.
79, 85,87, 88,98,104,113,114, Homeless, 101, 103, 352, 355.
118, 119, 122, 129, 153, 177, 183, Homeric question, 4, 5.
187, 192, 194/232, 239, 242,251, Honey, 188, 190.
252, 278, 281, 282, 283, 287, 293, Honour, 116, 118, 119, 160, 243, 246,
33, 308, 332, 342, 345, 350, 361, 302, 361, 363.
394. and dishonour, 68, 101, no.
Heat, 84, 95, 237, 329, 330. See Hope, 82, 115.
Warmth. Horizontally, 287.
and cold. See Cold and heat. Horrific. See Terrible.
Heaven, 42, 46, 47, 48, 49, 72, 81, 84, Horses, 89, 381, 386.
93, 94, 120, 125, 126, 130, 156, white, of 187,
Arg-una, 38.
158, 159, 165, 179, 187, 192, 240, Hospitality, 286, 294. See Guest.
264, 281, 289, 290, 307, 322, 325, Host, 358.
327, 344, 360, 361, 362, 368, 389. Hosts. See Army.
degrees in, 240. Hot, 118, 246, 384.
sovereignty of, 43. Hotn. See Priest.
touching, 94. House-decoration, 207, 324. See
voice from, 295. Habitation.
Heaviness, 320, 327. See Lazy. Householder, 307, 316, 354, 358,
Heedlessness, 63, 97, 108, 109, 126, 360, 362, 377.
152, 153, 155, 156, 168, 169, 170, HWshikeja, 38, 39, 43, 96, 121, 242,
176, 183,253, 324, 359. 248, 270, 363, 367.
Hell, 41, 42, 116, 155, 183,190,233, Hue. See Colour.
240, 259, 321, 378. Human form, 76, 83, 87.
ways to, 116. world, 20. See World, human.
Helpless, 336, 365. Humility, 65, 116, 314, 326. Seealso
Helplessness of Ar-una, 43. Modesty.
Herbs, 83, 113, 346, 388. See Vege- Hunger, 151, 356, 359.
tables. Hunter, 142, 167.
Heretics, 171. Hurry. See Haste.
Hermitage, 221, 285, 294. Hurtful, 384.
Hero, 37, 95, 98, 295. Hurtfulness. See Harmlessness.
Hidden. See Concealed. Husband and wife, 98, 256.
Hideous, 343. Hymns, 94, 102, 280. See Saman.
Highest, 74, 99, 108, 113, 244, 309, Hypocrite, 53, 164.
326, 336, 342, 344, 347, 35i, 354,
368, 369, 372, 389, 390. See Iia, 257, 277, 318.
Supreme. Idealism, 107, 387.
High position, 68, 178, 233. Identification with Brahman, 52, 61,
High-souled, 75, 79, 83, 94, 96, 98, 62, 64, 65, 69, 70, 71, 75, 83,
151, 294, 295, 296, 314, 327, 348, 106, 114, 120, 128, 156, 162, 164,
389, 39i, 393- 167, 169, 176, 181, 188, 189, 190,
Hill, 284, 287. See Mountain. 191, 193, 234, 283, 385. See
Himalaya, 29, 89, 222, 346. Unity.
Hirayagarbha,io8,in,i86,3i5,333. of self with all, 62, 64, 246, 307,
History, 1. 310. See Unity.
414 BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Knowledge, want of, 49, 73, 84, 162. Lamp of knowledge. See Knowledge.
See Ignorance. Lances, 294.
within oneself, 62, 66, 380. Land, 339, 382.
See Progress, Sacrifice, and Language, 90. See Bhagavadgita,
Understanding. Dialects, and Style.
ifola, 222. Lapse of time, 58.
Kolhafkar, V. M., 137. Large, 285, 327, 357.
Kosegarten, 139. Lassen, 2, 31, 34, 35, 91.
Kosh/avat, 222, 346. Lassitude, 320.
Kratu, 83. Last moments. See Death.
Kr/pa, 38. Laudation, 324. See Praise.
Krishna, 3, 4, 9, 11, 12, 34, 40, 41, Law, 4, 207, 268, 269. See Regu-
48,49,52,56, 58,59,63,67,71, lations.
72, 73, 78, 88, 91, 95, 96, 97, 98, sacred, 82.
99, 102, 106, no, in, 117, 121, Lazy, 125, 126, 151, 320, 326. See
130, 131, 197, 198, 205,229, 230, Indolence and Stolidity.
231,254,284,310,393,394. See Leaf, 85, 313, 361, 365, 371, 374.
Being-Supreme and Brahman. of Ajvattha, in, 189.
Dvaipayana. See Vyasa. Lean, 288, 384.
imitation of, 55. Learned, 44, 49, 50, 55, 56, 60, 63,
nought to do, See Embodi-
54. 64,65,66,87, 102, 121, 122, 152,
ment. 154, 157, 160, 161, 162, 164, 172,
Kr/ta, 353. 174, 176, 185, 257, 260, 270,278,
Kritavtrya. See Kartavirya. 279, 284, 312, 315, 332, 337,339,
Kshatriyas, 22, 23, 24, 43, 46, 126, 341, 360, 367, 370, 371, 374, 378,
127, 128, 152, 155, 162, 165, 174, 379,381,386. See Well-read.
179, 185, 205, 209, 217, 221, 255, Learner. See Pupil.
295, 300, 329, 345. Learning, 65, 114, 124, 128, 178, 182,
kinsmen of, 295, 296. 232, 239, 269, 308, 326, 341, 348,
Kshetra, 102, 104, 105, 106, 310, 353, 359, 388, 389. See In-
35o, 372. struction and Study.
Kshetra^na, 102, 105, 106, 109, 253, Leavings, 53, 62, 118, 358, 360.
284, 287, 288, 293, 308, 310,350, Left-hand, shooting, 96.
35i, 352, 374, 377, 378, 379? 386, Leg, 189. See Feet.
387, 39o, 393. Leibnitz, 268.
Kubera, 88, 347. Letter, single. See Om.
Kulluka Bha//a, 262. Letters, 90, 264.
Kumarasambhava, 29, 69, 80, 220, Lewes, G. H., 57.
257. Libation to manes, 41.
Kumarila, 31. Liberality. See Gifts.
Kunte, M. M., 30. Licking, 95, 113.
Kunti, 38, 40, 44, 47, 5, 53, 57, 66, Life, 40, 54, 74, 89, 118, 160, 162, 177,
7i, 74, 78, 79, 82, 84, 85, 95, 181, 192, 246, 268, 269, 276, 279,
102, 106, 107, 116, 117, 127, 289, 290, 291, 295, 302, 317, 318,
128, 254, 393. 321, 325, 355, 357. See Birth
Kuntibho>g-a, 37. and Death.
Kuru, 47, 72, 108. See Kauravas. conditions of, 233.
Kurukshetra, 3, 37, 198. course of, 89, in,
190, 191, 201,
Kuja grass, 68, 159. 233, 235, 243, 245, 253, 258, 259,
284, 285, 287, 306, 312, 313, 338,
Labour, 69, 100, 184, 323, 324, 356. 34i,355,357,359,36i,368,37o,
Ladle, 261. 386, 390.
Lalita Vistara, 146, 183, 208, 212, exhaustion 236. of,
226, 261, 275, 284, 289, 337. form unknown, 1 1 1.
271, 274, 277, 305, 320, 323, 361, Maya, 197, 229.
37o, 37i, 378, 379, 386, 390, 391, Maya. See Nature.
392. McCrindle, 223.
Makara, 90. Mean, 116.
Maker, 379. Means, 376, 377, 380, 391. See
Male, 346. Wealth.
and female, 115, 244. Meat, 236.
Malicious, 125. See Malignity. Medicine, 83, 388.
Malignity. See Harmlessness and Meditation, 64, 79, 84, 88, 100, 103,
Injury. 105, 128, 192, 248, 249, 251, 252,
Mallinath, 29, 293. 299, 300, 332, 341, 349, 353, 368,
Malyavat, 222, 346. 376, 377, 382, 388.
Man, creation of, 74. See Crea- at time of death, 78, 390.
tion. continuous, 78, 79, 100, 309.
descendant of Manus, 86. exclusive, 78, 79, 84, 99.
highest, 129. mystic, 136, 150.
Management, 324. See Business. on Supreme, 61, 78, 88, 99, 100,
MaWukya-upanishad, 79, 247, 251, 103, 128.
259, 324? 376. See Concentration of mind and
Manes, 83, 85, 89, 93, 153, 169, 221, Pondering.
296, 306, 324, 325, 345, 366, 389. Melancholy, 125.
Manifestation, 65, 76, 77, 83, 87, 88, Memory, 90, 98, 113, 164, 320, 332,
104, 107, 108, 292, 312, 317, 318, 335-
374, 379, 380. See Form, In- confusion of, 50, 51.
carnation, and Nature. destruction of, 113.
Manifold, 375, 377. See Forms, Mendicancy, 307, 361.
many. Mental operation. See Mind.
Mawipushpaka, 39. pain. See Pain.
Mankind, 345, 347, 348, 353, 354, penance. See Penance.
356, 378, 386, 387, 389. Mercilessness, 114, 166, 181. See
Manliness, 74. Harshness.
Man-lion, 89. Merging in Brahman. See Absorb-
Mansions, 108. ent and Assimilation.
Mantras, 119, 209, 264. See Verse, Merit, 12, 49, 65, 72, 76, 109, 151,
sacred. 158, 164, 165, 166, 169, 178, 184,
Manu, 20, 21, 22, 24, 27, 29, 30, 37, 185, 232, 241, 246, 341, 376, 377.
48, 58, 80, 86, 147, 153, 159, 179, exhaustion of, 84. See Action.
203, 208, 210, 217, 218, 225, 233, Merriment, 97.
262, 279, 284, 339, 353, 354, 358, Meru, 88, 222, 354.
359, 3 6 , 3 61 , 3 6 2, 3 6 3, 3 6 4, 3 6 5, Meshasringa, 346.
368. Metals, 209.
Margajirsha, 27, 90, 91. Metre, 15, 90, 142, 226, 353.
MarUi, 88,387. Midday bath, 122.
Marriage, 121. Middle. See Beginning and Up.
Marrow, 252. Migration, 153, 154, 185, 190, 232,
Maruts, 88, 92, 94, 346. 234, 244.
Master of world, 97. See World. Mild. See Gentle.
Match. See Equal. Military. See Kshatriyas.
Material cause. See Cause and Milk, 265.
Nature. Mimawsa, 31, 32, 376, 377.
Materialists, 24, 27. Mind, 9, 43, 47, 49, 50, 51, 53, 55,
Matsya-purawa, 113. 57, 60, 62, 63, 64, 65, 66, 67, 68,
Matted hair, 360, 375. 69,7o,7i,73,75,78, 79,83,86,
Matter, 379. 87,88, 99, 100, 101, 102, 105, 107,
Maturity, 177. 112, 119, 122, 123, 125, 126, 128,
Maurice, F. D., 1. 129, 162, 163, 169, 170, 172, 173,
e e 2
420 BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
175,177,181,184,185,187,188, 257,261,277,327,330,338,346,
189, 190, 193, 194, 219, 238,
234, 35, 387. See Lunar light.
239, 241, 242, 243, 246, 248,
250, Moon, eye of divine form, 94.
251, 252, 253, 257, 258, 260,
259, Morals, 4.
261, 262, 263, 264, 267, 268,
269, Morning, 361.
275, 280, 286, 288, 292,
296, 300, Morsel, 364.
301, 308, 310, 317, 318, 320, 322, Mortal, form, 255.
327,332,334,336,337,338,341? Mortals, 190, 255, 297.
344, 348, 349, 35o, 352, 355, 357, Mosquitoes, 284.
361, 362, 366, 368, 369, 377, 380, Mother, 83, 176, 193, 233, 243, 290.
385, 386, 388, 390, 392, 393, 394. Motion. See Moving.
Mind, Ar^una's, whirls round, 40. Motive. See Action.
birth from, 87. Mould, 242.
breaking out of restraint, 70. Mountain, 88, 89, 180, 222, 284, 287,
ceasing to work. See Quiescence. 295, 346, 354, 363, 381, 387.
fickle, 9,
71. See Hill.
68.
friendly, Moustache, 362.
movable and immovable, 264. Mouth, 65, 94, 95, 305.
restraint by, 70. drying up of Ar^una's, 40.
steady. See 53,
Steady-minded. like fire, 94, 95.
Mine, 52, 56, 101, 128, 279, 292, 303, many a, 93, 94.
304, 305, 3i3, 323, 326, 332, 355, Movable, 82, 91, 92, 97, 104, 105,
3 66 > 37o, 37i, 381, 389, 39o, 39i. 243,266,307,311,315,335,366,
Minute, 78, 180, 194, 327, 332. 387, 389. See Immovable.
Mirage, 253. Movement, 49, 87, 123, 274, 291,
Mirror, 57. 392.
Misapprehension, 184. See Convic- concealed, 232, 235.
tion and Knowledge. of mind, 263. See Quiescence.
Mischief. See Evil. of world, 82, 89, 334, 340, 355,
Miserly, 167, 182. 356, 358.
Misery. See Pain and Unhappi- Moving, 64, 90, no, 192, 194, 261,
ness. 338.
Misfortune, 356. among objects, 51.
Misgivings, 63, 66, 72, 83, 87, 122, everywhere, 232, 312, 370.
129, 130, 152, 231, 263, 282, 311, Mr/'tyu, 220.
312, 320, 324, 374. Mucus, 343.
Mismanagement, 183. See Manage- Mud, 343, 350.
ment. Muir, J., Dr., 14, 16, 20, 23, 90, 91,
Missile, 39. 180, 295, 304, 305, 347.
Mistake, 359. See Error. Muladhara, 251.
Mithila, 304, 305. Mtiller, Max, Prof., 1, 8, 12, 16, 17,
Mitra, 219, 220, 261, 338, 345. 23, 25, 69, 79, 87, 88, 114, 123,
Dr. R. See Lalita Vistara. 171, 339.
Mixed, 118, 122, 286, 375. Muw^akopanishad, 17, 62, 74, 84,
Mie&6as, 353. 104,112,123, 153,156,158,165,
Mode of life. See Conduct, Life. 166, 167, 169, 170, 173, 175, 176,
Moderation. See Eating. 179, 180, 184, 185, 186, 189, 192,
Modesty, 114, 162, 167, 182, 281, 194, 230, 241, 244, 259, 312, 313,
306, 326. See Humility. 315,316,333,339,348,371,391,
Moistening, 45. 392.
Momentary existence, 376. Mundane. See World.
Monism. See Unity. Muf\-a, 176, 249, 360.
Months, 81, 90, 188, 255, 330, 352, Murder, 45, 89, 123, 290, 291, 293,
356. 295, 296, 323, 324, 389.
Moon, 74, 81, 83, 88, 97, 112, 113, Muscles, 252.
142, 172, 179, 189, 192, 219, 224, Music, 88, 208, 325.
INDEX OF PRINCIPAL MATTERS. 42 1
103, III, 112, 121, 126, 127, 152, One, everything. See Mind, Unity.
i54> 155, 166, 167, 168, 170, 173, Open. See Secret.
174, 175, 184, 190, 238, 247, 259, Opening eyelid. See Eyelid.
260, 261, 267, 268, 269, 270, 273, Operation of mind. See Mind.
275, 278, 279, 284, 286, 288, 291, Opinion of Krishna, 56.
297, 300, 305, 3<> 6 3i3 317, 318,
-
?
Opponent. See Enemy.
327, 334? 335, 336, 337, 34, 34i, Opposites. See Pairs.
342, 344, 348, 349, 35o, 35i, 352, Opposition, 30.
365,367,368,371,382,383,384, Oppression, royal, 207, 208.
385, 386, 388, 390, 392. See Optimists, 376.
Destruction of entities and Order, 129, 307, 354, 358, 382. See
Enjoyment, Perceptible and Ajramas.
Perishable. of dissolution of entities, 335, 387.
Oblation, 61, 77, 83, 121, 188, 261. Ordinances, 84, 117, 118, 119, 120.
See Offering. See Rule and Scripture.
Obligation. See Duty. Organs, 53, 64, 93, 118, 123, 189, 219,
Oblivion. See Forgetfulness. 243, 247, 257, 258, 261, 271, 287,
Obscurity. See Darkness. 292,318,336,337,357,359,364,
Obsequies. See Balls of food. 391. See Bodily and mental,
Obsequious, 159. Drying up, and Senses.
Observances, 67, 112, 115, 143, 145, Origin. See Source and Species.
147, 156, 164, 167, 182, 283, 324, Orissa, 222.
355, 364. Ornaments, 93, 326.
Obstacles, 47, 162, 168, 183, 279, 363. Ostentation, 103,114, 115, 116,118,
Obstinate, 71. See Headstrong. 119, 159, 160, 161, 164, 165, 282,
Obstructors, 284. 324,363.
Occupancy, 21. Overcome. See Invincible.
Occupations. See Duties. Oviparous. See Eggs.
Ocean, 51, 89, 95, 100, 179, 192, 245,
293, 294, 296, 307, 343, 346, 354, Pain, 70, 76, no, 118, 120, 159, 169,
374,38i,388. 233, 238, 239, 245, 250, 291, 292,
Odious. See Agreeable. 301. See Pleasure and pain.
Offence, 256, 303. See Sin. Pairs, 48, 60, 63, 74, 76,111,160,167,
Offering, 61, 77, 83, 169, 184, 185, 168, 233, 244, 246, 247, 257, 276,
260, 261, 262, 276, 279, 280, 325, 277,292,351,357,358,366,369,
353,358,360,361. See Leavings. 37o, 379.
of action. See Action, dedica- Palace, magical, 197, 229.
tion of. Palaja, 360.
of 87.
life, Palate, 252, 262.
of 128.
self, PaWava, 2, 6, 37, 38, 39, 62, 67, 91,
Officiating at sacrifices, 21, 22, 218, 93, 95, 99, no, 136, 197, 229,
324, 359. 230, 255, 394.
Offspring. See Children. PaWavas, leaders of the army of, 13.
Oil, 79, 379, 384- PaWu. See PaWavas.
Old age. See Age. PaWya, 222.
times, 314,316, 358. Paini, 32, 33.
Oleaginous, 118, 330. Pan^a^-anya, 38.
Om, 74, 79, 83, 89, 120, 121, 163, Pan^ahotri, 270.
282, 353. Pan^ama, 385.
Omens, 40, 365. Pan^atantra, 28, 29, 139, 206.
Omission and commission, 54, 359. Parade. See Ostentation.
See Action and Inaction. Parallel, 97, 116, 187.
Omniscience and omnipotence, 58, Paramahawsa, 381.
234- Paraphernalia, 379. See Appurte-
Omniscient, 174. nances.
One, 102, 317, 375. Panbara, 33, 164.
INDEX OF PRINCIPAL MATTERS. 423
Primeval, 45, 58, 81, 95, 98, 190, 333. 115, 119, 122, 126, 127, 162, 233,
Prince. See King and Ruler. 243,320, 326.
Principle,
170. Purpose, 48, 365.
none, 115, 124. Pursuit. See Abstraction, Enjoy-
Principles, divine, two, 187, 192. ment, and Knowledge.
Prior to all, 391. Purug-it, 37.
Pr/'tha, 40, 42, 45, 46, 47, 49, 52, 54, Purusha. See Spirit.
55, 59? 62, 72, 73, 74, 78, 79, sukta, 91, 280.
80, 8r, 83, 85, 92, 93, 100, 114, Purushottama. See Being, best.
115, 120, 121, 12 2, 125, 126, 130,
131, 205, 229, 230, 231, 254, 255, Quadrupeds, 209, 321, 339, 353.
256,281,311,312. Qualifications, 166, 177, 279, 312,
Procedure, 381, 385. 348, 358.
Product, 383. Qualities, 17, 21, 53, 55, 57, 59, 65,
Production and destruction, 74, 79, 70, 75, 103, 104, 105, 106, 107,
80, 82, 92, 106, 107, 127, 180, 108, 109, no, 111,112, 117, 124,
192,287, 314, 316, 317, 319, 327, 125, 126, 184, 185, 247, 260, 267,
33i, 351, 357, 372, 385, 388. 268, 270, 274, 276, 278, 279, 285,
See Entities. 286, 288, 292, 300, 301, 309, 311,
and development, 77, 82. 313,315,317,318,319,320,322,
sevenfold, 260. 323, 324, 325, 326, 327, 328, 329,
Productive, 382. 330, 33i, 332, 334, 34i, 343, 344,
Progress, 380, 381. See Improve- 345, 349, 350, 35i, 352, 356, 3 6 7,
ment. 369, 37o, 372, 373, 374, 377, 379,
Promises, 332. 381,383,390,391.
Prompting to action, 123. See Ac- all-pervading, 126, 331.
tion. beyond, 75, 109*
Propagation, 53. See Generation. connexion with, in, 112. 105,
of truth, 129, 130. dealings no.
of, 55,
Property, 161, 182, 183, 255, 305, development of, 108, 328,
329.
379, 383. differentfrom See Soul.
soul.
destruction of, 41, 159. doers of actions, 55, 109.
Propitiation, 76, 97, 98, 99, 100, 115. effects of, 48, 108, 332.
Prosperity, 43, 96, 131, 151, 166, enjoyer 247, 328.
of, 104, 105,
167, 178, 182. enumeration of, 124.
Prostration, 97, 232. forms higher and lower, 323.
of,
Protection. See Acquisition, De- increase and diminution 328. of,
pendents, Good, and Piety. perturbation by. See Perturba-
Proud, 182. See Pride. tion.
Provisions, 380. prevalence of, 108, 328, 373.
Prowess, 324. See Valour. repression 108. 319,
of,
Publication of Gita, 129, 130. ruled by supreme, 75.
Pungent, 363. soul above, 109.
Punishment, 303. transcending, no.
48, 75, 109,
Pupil, 37, 43, 151, 175, 176, 177, Quarrelsomeness, 168, 183, 323.
252, 254, 262, 269, 282,283, 308, Quarters, 69, 94, 95, 178, 186, 192,
310, 311, 312, 315, 373, 378. 261, 268, 282, 290, 316, 337,34,
See Student.
Purawas, 14, 18, 20, 26, 143, 224. of347,354- a
life as Brahma^arin. See
Purandara, 219, 347. Brahma^arin.
Pure, 101, 103, 114, 127, 158, 159, Question, 62, 175, 231, 235, 252, 283,.
165, 170, 176, 183, 185,186, 246, 311,312,314,374-
247, 254,336, 355, 359, 360, 362, Quiescence, 69, 70, 79, 105, 167, 173,
369, 390, 393. See Heart, Holy, 185, 245, 263. See Mind.
and Sanctiiication. Quitting body. See Body, leaving.
Purity, 52, 64, 68, 76, 85, 103, 114, Quiver. See Tremour.
426 BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Radiance, 94, 104, 186, 190, 387. See Release, 63. See Birth, Body, Bond,
Effulgence and Light. Delusion, Free, Nature, Society.
Ra^-adharma. See Mahabharata. from sin. See Sin.
Rag-a-yoga, 300. Relish, 118. See Taste.
Raghuvawja, 29, 224, 293. Reluctant, 72.
Rahasyas. See Upanishads. Remainder of offerings. See Leavings.
Rahu, 224, 303. Remembrance of Deity, 78.
Rain, 54, 84, 363. Removal of knowledge, &c. See
Rakshas, 83, 88, 118, 345, 347, 354, Destruction.
387. Renouncer. See Renunciation.
Rama, 90, 294, 300. Renown. See Fame.
Ramamig-a, 30, 31, 32, 35, 66, 84, Renunciation, 52, 63, 64,65, 67, 85,
89, 90, 107, 112, 116, 124, 346, 114, 12T, 122,123,127,257,312,
378. 349, 36r, 369, 373, 376, 377.
Ramayawa, 10, 28, 90, 139, 140, 221. See Abandonment and Action,
Rambling. See Restraint and Senses. dedication of.
Rammohun Roy, 26. Repeated happiness, 126.
Rash, 380. thought. See Continuous medi-
Rathantara, 180. tation.
Ravenous, 57. See Eating. Repentance, 167.
Rays, 287, 289. Repetitions of passages, 144, 145,
Readiness of resource, 127. 181.
Reading much, 171, 309. of words and phrases, 14.
Real and unreal, 44, 154, 155, 164, Repining, 168, 323.
i 9 i j3 2 3?39 2
See Entity, real. Representative of Deity for medita-
Reason, 51, 124, 183. See Mind and tion, 88.
Understanding. Repression. See Qualities.
Receipt. See Acceptance. Reptiles, 284, 339, 353.
Receptacle, 84, 245. Reservoir, 48, 89, 193, 344, 354, 381.
Reception, 119, 150. See Youth. Residence, 84,233,240,250,260,287.
Recitation. See Vedas. See Dwelling.
Reclamation of bad men, 121. See Residue. See Leavings.
Improvement. Resolution, 47, 70, 101, 110,115,119,
Recognition, 249. 314. See Determination.
Recreation, 66. See Sport. good, 85.
Red, 179, 360, 384. vain, 128.
Reduced. See Desire. Resort, 50, 59, 75, 85, 102, 107. See
Refinement, 112, 123, 193, 308, 358, Asylum.
361, 369. Resource, 190, 377. See Readiness.
Reflexion, 169. Respect, 83, 119, 120, 159, 161, 162,
Refuge. See Asylum. 182, 246, 283, 324, 363.
Refulgence, 74, 94. See Effulgence, Rest, 150. See Dependence.
Light, and Radiance. Restraint, 9, 50, 53, 56, 57, 58, 60, 61,
Regard. See Fruit. 63, 64, 66, 67, 68, 69, 70, 71, 86,
for wife, child, &c, 103. See 91, 99, 100, 103, 114, 119, 125,
Respect. 126, 127, 128, 161, 162, 163, 167,
Regulation, 6t, 76, 83, 84, 85, 150, 168, 232, 242, 243, 248, 251, 257,
170, 180, 254, 257, 269, 279, 283, 282, 296, 297, 301, 306, 336, 342,
288,291,296,307,311,312,315, 344, 355, 358, 3 6 o, 361, 362, 364,
316, 320, 321, 324, 326, 355, 356, 372,391,392.
358,359,360,361,367. mutual, 315.
Regulator, 89, 91. Result, 126. See Consequences.
Rejection. See Casting aside. Retard. See Wheel.
Rejoicing, 116. See Joy. Retrogression. See Wheel.
Relation, 103, 104. See Soul. Return of service, 120, 183.
Relative, 68. See Kinsmen. time of, 180, 244. See P. eceptor.
INDEX OF PRINCIPAL MATTERS. 427
Skin, 40, 259, 261, 267, 298, 305, Soul, all-pervading, 45, 193. See
3 6l 375 See Senses. Unity.
Sky.
>
Soul, does nothing, 64, 65, 106, 123. Sridharasvamin, 35, 38, 45, 49, 54,
originof all, 87. 64, 67, 71, 80, 85, 89, 96, 105,
originof gods and sages, 86. 107, 108, no, 112, 116, 117, 120,
part of, individual, 30, 112,
186. 123, 124, 127, 129, 346, 378.
passive spectator, 100, 105. Sruti. See Vedas.
relation of, to See
individual. Stable, 45, 367.
Soul, &c, supra.
individual's Staff, 37, 217, 359, 360.
source unknown, 86. Staggering, 356.
union of with See
individual. Stale, 118.
Union. Standard, 39.
Sound, 61, 74, 127, 155, 247, 258, Standing, 360.
260, 266, 271, 273, 343. See Stars, 179, 240.
Objects of sense. State, 117, 304. See Brahmic, Mind,
Sour, 383, 384. and Vilest state.
Source of things, 46, 74, 75, 80, 83, differences of, 59, 82, 356.
84, 87, 90, 107, 112, 127, 191, normal, 99.
194, 283, 284, 311, 315, 323, 333, Staves, three, 318.
334, 354, 357, 377, 383. Steady, 49, 70, 103, no, 167, 357.
and end, 46, 84. See Beginning, Steady-minded, 49, 50, 51, 52, 66, 68,
Production, and Soul, supreme. 69, 70, 78, 83, 100, 101, 103, 109,
South path, 314. no, 117, 250, 296, 300, 352.
Sovereignty, great, 303. Stealing. See Thief.
of earth, 40, 42, 43, 47, 96, 300. Steeds, white, 38.
of three worlds, 40, 307. Steps. See Gradually.
within, 302. Stick. See Staff.
Space, 73, 74, 82, 106, 156, 186, 244, Stinginess, 325. See Gifts.
251, 260, 289, 316, 339, 343, 356, Stinking, 118.
368, 375, 377. See Time and Stolidity, 320.
place, and Objects of sense. Stomach, 93, 94, 252, 367.
Speaking 182, 183.
ill, Stone, 68, no, 179.
Species, origin of, 244. See Eggs. heated, standing on, 1 1 8.
Spectator, soul is, 105. Stoppage, 357, 358.
Speech, 49, 87, 90, 119, 123, 128, Store. See Provisions.
161, 177, 184, 185, 243, 257, 261, Store-room, 253.
262, 263, 264, 265, 266, 275, 295, Storm-gods, 88.
33 6 , 338, 348, 359, 3 6 4, 3 6 6. Story, ancient. See Itihasa.
See Objects of sense. Stotra, 280.
forms of, 265. Straightforward, 103, 114, 119, 126,
Speed, 357, 364, 381. See Velocity. 161, 320, 325, 326, 364, 373.
Spirit, 104, 105, 331, 333, 351, 367, Strangers, 159.
368, 373, 380, 385, 386. Straw, 142, 155.
departed. See Departed spirits. Stream, 90, 95, 192, 284, 287, 307,
supreme. See Soul, supreme. 344, 346, 354, 363, 387. See
Spiritual topics, 51, 296, 310. River.
Spirituous, 389. Strength, 74, 116, 118, 124, 178, 236,
Splendour, 91, 95, 240. 252, 294, 323. See Power.
Brahmic, 162, 232, 287. Stri Parvan, 187.
Spoke, 306, 355. Strong, 71, 116, 158, 346.
Spontaneous earnings, 60, 101, 362, Stubborn, 118, 128. See Head-
365. strong and Obstinate.
Sport, 251. See Play and Recreation. Student, 177, 216. See Pupil.
Spring, 90. Study, 21, 23, 61, 68, 81, 98, 99,
Sprouts, in, 313, 371, 383. 114, 119, 120, 121, 164, 167,
Square, 384. 172, 174, 181, 185, 269, 324,
Sravawa 352. 334, 340, 355, 358, 360, 361,
Sreya and Preya, 161. 362, 376.
432 bhagavadgJta, sanatsugatIya, anugita.
180, 191, 192, 220, 236, 238, 244, Tie. See Bond.
280, 293, 302, 343, 360, 361, 378, Tiele, G. P., Prof., 20, 23, 24, 27, 97.
385, 388, 389, 390. Tiger, 142, 153, 155.
Taking, 64. like, 230, 294.
Talent, 37, 72, 120, 177, 182, 191, Time, 62, 81, 90, 120, 176, 186, 244,
193, 255, 292, 299, 310, 312, 314, 276, 316, 356, 357, 363, 366, 375,
316,317,326,327,332,335,369, 377.
377, 378, 380, 381, 386. and place, soul unlimited by, 45,
Talk, 47, 64, 124, 164, 320. 186, 356.
TaWya Brahmawa, 180. lapse 343, See Birth.
of, 58.
Tanks, 222, 324. of return, &c, 80. See Death
Tapas, 166. and Gift.
Taranatha Tarkava^aspati, Prof., 28, wheel 343, 355.
of,
32, 33, 329, 334, 342. To-day, 305.
Tarkikas, 376. Toil. See Labour.
Tarpawa, 325. To-morrow, 305.
Taste, 74, 257, 258. See Objects of Tone, 264.
sense, Relish, and Savoury. Tongue, 219, 252, 259, 261, 292.
by another, 269, 270. See Senses and Taciturnity.
for objects of sense, 50, 166. Tooth. See Teeth.
Tasteless, 118, 247. Tortoise, 50, 342, 366.
Tawny, 179. Torture, 118, 237, 240.
Teacher. See Preceptor. Touching, 247, 257, 258, 343. See
Teaching. See Instruction. Senses.
Tears, 42. Town, 173, 212, 361, 363.
Technical terms, 10. Trade, 127.
Teeth, 95, 113. Tradition, 314.
Temperate. See Food and Sleepi- Tranquillity, 2 1, 5 1, 52, 63, 65, 67, 68,
ness. 69, 70, 85, 86, 94, 101, 108, 114,
Tempers, 86, 322. 119, 120, 126, 128, 129, 190,232,
Temporary. See Perishable. 243, 246, 247, 248, 250, 256, 257,
Temptation, 154, 327. 277, 287, 288, 301, 307, 312, 317,
Ten, 373. 326, 342, 355, 370, 372, 373, 375,
Tender, 384. 389,392.
Terminable. See Perishable. Transcendent Brahman, 76, 78, 113,
Termination of Life. See Death. 333, 35i, 372.
Terrible, 94, 95, 98, 343. happiness, 70.
Test, 306. nature, 76.
Texts, 102. Transcending. See Qualities, Source.
Vedic, 48, 269, 290, 305, 322. See Transgressing. See Ill-conducted
Mantra. and Sin.
Thief, 53, 160,169,284,324,330, 389. Transient, 44, 79, 86, 154, 179, 187,
Thigh, 94. 246, 250, 355, 390. See Life.
Thirst, 151, 168, 356. penance, 120.
Thomas, E., 224, 225. Transmigration, 322. See Life,
Thomson, Archbishop, 268. higher.
Thought, 87, 115, 116, 192, 259, 263, Travellers, 329, 380, 381.
321, 348, 350, 378. See Con- Treachery, 41, 151, 324, 344.
tinuous meditation and Mind. Treasure, 115.
evil, 323. Trees, 89, in, 112, 142, 172, 241,
Thoughtless, 183, 359. See Rash. 284, 285, 286, 294, 296, 313, 316,
Thread, 74, 359, 360. 321, 346, 361, 363, 365, 370, 371,
Throat, 96, 252, 262, 266, 271. 373, 379, 388.
Throwing out, 64. Tremour, 40, 96, 239.
Thumb, 190, 192. Trespasses. See Sin.
Thunderbolt, 37, 89. Triku/avat, 222, 346,
[8] Ff
434 BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Trinity, 88, 220, 347. 73, 78, 97, 100, 101, 102, 112,
Trouble, 56, 71, 118, 122, 124, 183, 123,125,127,161,175,177,179,
329, 356, 362. See Agitation. 181, 187, 188, 189, 190, 193, 236,
Trumpet, 38. 247, 259, 260, 267, 279, 284, 287,
Trunk, 313, 371. 302, 306, 307, 308, 309, 310, 313,
Trust. See Faith. 316,318,332,336,337,338,341,
Truth, 44, 60, 62, 64, 70, 83, 86, 87, 343, 344, 348, 349, 35, 35i, 355,
92, 103, no, 114, 115, 119, 124, 357, 366, 367, 368, 370, 372, 377,
160, 161, 162, 167, 168, 169, 170, 380, 381, 382, 385, 386, 391, 392.
171,172,174,175,176, 177,182, See Knowledge.
184, 185, 280, 284, 293, 296, 311, Understanding, world of, 333.
3i3 ? 3i4 315, 324, 325? 326, 331,
?
Undesponding. See Despondency.
335, 336, 338, 344, 35i, 360, 362, Undeveloped, 331.
364, 366, 367, 368, 369, 370, 371, Undiscerning. See Discernment.
373, 375, 378, 380, 381, 384. Undistinguished colours, 286.
Turbid, 42. Unfathomable, 343.
Turning back. See Wheel. Unfriendliness, 320. See Antipathy.
Tvash/r/, 219, 346. Ungrateful, 254.
Twelve, 373. Unhappiness, 49, 51, 53, 66, 69,70,
Twenty-four, 373. 78, 79, 86, 101, 103, 107, 109,
plus one, 317. 126, 151, 157, 232, 233, 245, 247,
Twenty-two, 373. 255, 3i3, 33i, 37o, 372. See
Twice-born, 156, 160, 163, 166, 209, Pain.
231, 232, 285, 291, 293, 296, 299, Unholy, 116, 343.
304, 311, 314, 316, 327, 33 6 339, ,
Unintelligent, 160, 172, 312, 320, 330.
340, 348, 353, 360, 373, 383. 35i, 356, 371*379-
Twofold, 375. Uninterrupted, 341.
Union, 66, 70, 71, 115, 275.
Ubiquitous, 82. Unity of everything, 62, 71, 75, 83,
Udana, 258. 104, 105, 106, 107, 112, 116, 124,
U^ulomas, 377. 128, 312, 313, 344, 370, 374. See
Udumbara, 374, 379. Difference, Identification. And
Udyoga Parvan, 135, 138, 139, 140. Soul, all-pervading.
U^aijjravas, 89. of work, 6.
Uma, 219, 347. Universal benevolence. See Bene-
Unasked, 365. volence.
Unattached. See Attachment. form, 92, 333, 344.
Unavoidable, 46. knowledge, 114. 76,
Unborn, 45, 58, 76, 86, 87, 192, 194, Universe, constituents 336. of,
33i. destruction of, 80.
Uncertain, 120, 380. devoid of truth, 115,
315.
Unchangeable, 45, 100, 317, 331, 333, 261.
divisions of, 93,
37i, 39i. eternal, 158.
Unchecked, 357. government of, 115,
Uncle, maternal, 40. heated by universal327.form, 94,
Unconcern, 82, no, 326, 391. See 95-
Indifference. illumination 178, 186.
of,
Unconfused, 307. lord of, 83, 86, See
87, 93.
Unconquerable, 161, 231. See In- Atheism and Ruler.
vincible. movement See Move-
of, 82, 87.
Uncreated, 45, 347, 391. See Self- ment.
existent. producer and destroyer of, 74,
Undegraded, 39, 97, 130, 310. 287, 354, 392.
158,
Underlying principle. See Substra- support157,
95,
of, 74, 78, 80, 82, 93, 94,
tum. 97, 104, 112, 180, 192.
Understanding, 47, 57, 64, 65, 67, 70, upholding. See Support.
INDEX OF PRINCIPAL MATTERS. 435
Universe, welfare of, 29, 94. See Va^aspati Mbra, 319, 322, 329, 356,
Benevolence. 371, 382.
within and without. See Within. Valiant, 332. See Valour.
See Body of Krishna and Ruler. VallabhaHrya, 30, 31.
Unknowable, 76, 104, 160, 247. Valour, 126, 323, 326, 367.
Unknown, 159, 160, 349, 368. See Valuables. See Precious things.
Incomprehensible. Vamadeva, 193.
Unmanageable, 57. Vamadevya, 277.
Unmoved, 51, 68, 69, no, 248, 352, Vanishing of nature, 380.
391. Vanity, 103, 114, 115, 116, 166, 181,
Unpeopled. See Solitary. 246, 320, 321. See Arrogance
Unperceived, 45, 46, 76, 80, 82, 88, and Pride.
96, 99, 100, 102, 193, 313, 317, Vanquished, 96, 152, 388, 389. See
318, 331, 332, 349, 350, 351, 354? Victory.
368, 371, 372, 373, 380, 382, 383, Variable, 330.
385,386,389,390. Variegated colours, 286, 357.
Unpleasant, 122. See Agreeable. Variety. See Diversity.
Unreal, 44. Varu#a, 89, 97, 219, 220, 345, 346.
Unreasonable, 237. Vasavadatta, 28.
Unrighteous, 53. Vashat, 324.
Unseen, 115. See Unperceived. Vajikara san^na, 9.
Unshaking, 331. Vasish^a, 159, 160, 314.
Unsteady. See Steady. Vasu, 88, 92, 94.
Unsubstantial, 255. Vasudeva, 75, 83, 91, 98, no, 130,
Unswerving, 125, 336. 230, 235, 254, 310, 312, 393.
Untainted, 367, 369, 379. See Gift, Vasuki, 89, 353.
Lotus-leaf, and Worlds. Vayu, 219, 340. See Wind.
Unthinkable, 45, 78, 100, 354, 369. Veda, 171, 172.
Untruthfulness, 168, 183. Vedanta, 8, 17, 113, 123, 147, 159,
Unwilling, See Reluctant. 174, 246^331.
Up and down, going, 109, 240, 321, Paribhasha, 220, 258, 286, 314,
322, 325, 327, 329. 333, 338, 339? 387.
Upanishads, 2, 5, 7, 8, 13, 15, 16, 17,
Sara, 186.
18, 19, 23, 25, 26, 34, 35, 135, Sutras, 30,
3 1, 32, 33,105,188,191.
141, 142, 143, 144, 147, 174? 181, Vedas, 14, 15, 16, 17, 18, 19, 25,
5,
207, 210, 211, 212, 215, 22 3, 226, 26,48,54,61,62,68, 74, 78, 81,
251. 83, 84, 88, 91, 98, 99, 102, no,
dialogues in, 5. 111,112, 113,114, 115, 119, 120,
Upasana. See Meditation. 121,143,144,145,146, 152,153?
Upavarsha, 32. 156, 157, 158, 159, 161, 162, 163,
Upholding. See Support. 164, 166, 169, 170, 171, 172, 173,
Upwards and downwards, branches, 174,177,182,185,193,211,214,
in, 184, 287, 354. See Up 226, 262, 269, 276, 306, 309, 312,
and down. 320, 322, 326, 331, 353, 354, 358,
Urine, 261. 367,369,378,388,390.
Ujanas, 91. Atharva, 18,
19, 145.
Ushmapas, 94. consubstantialwith Brahman, 163.
Uttamau^as, 37. disparagement See Disparage-of.
ment.
Vain, 321, 327. See Life. like reservoir, 48.
Vaisampayana, 150, 151, 229, 230, theogony 220. of,
of, 17,
Vaijyas, 22, 24, 85, 126, 127, 217, Vedic words, 48.
255, 329. Vegetables, 83, 113, 144, 156, 353.
Vaivasvata, 153. See Herbs.
F f 2
436 BHAGAVADGITA, SANATSUGATIYA, ANUGITA.
Wheel of the world, 54. See Discus. Words, 89, 103, 185, 209, 261, 262,
holder of, 232. 263, 266, 338, 348, 353.
turning of, 215, 306. man of, 171.
See Time. of wisdom, 44.
Wheeler, T., 3, 5, 6. Work, divine, 29, 59.
Whip, 386. World, 52, 54, 55, 59, 60, 62, 63,
Whirling of mind, 40. 66, 68, 72, 79, 84, 86, 100, 106,
Whistling. See Bamboo. 116, 161, 163, 164, 170, 174, 179,
White, 179, 384. 180, 190, 230, 231, 233, 234, 236,
Wick, 380. 239, 240, 243, 246, 249, 253,255,
Wicked, 75, 121, 153, 329, 330. 256, 258, 278, 281, 282, 283, 287,
Wife, 41, 97, 103, 159, 161, 167, 170, 292, 296, 307, 313, 314, 3i6, 325,
181, 183, 189, 216, 256, 307, 358. 33i, 332, 334, 343, 354, 35<5, 362,
of preceptor. See Preceptor. 364, 367, 37o, 387, 388, 393.
Wilkins, C, 2. affairs of, 55, 60,
304, 324.
Will of entities. See Free-will. of and by, 10
agitation r.
Worship, exclusive, 73, 75, 78, 79, Ya^us, 18, 20, 83, 146, 162, 163,
80, 83, 84, 85, 99, 100, 103, 1 10. 180.
irregular. See Irregular. Yakshas, 88, 94, 118, 345, 347, 354.
mode of, 83, 114, 127, 245, 353. Yama, 89, 97, 153, 219, 233, 346.
of divinities, 59, 75, 118. Yaska, 225.
Worshippers go to deity wor- Years, 330.
shipped, 76, 84. Yellow, 384.
receive due fruit, 59. Yoga, 9, 10, 11, 27, 47, 61, 63, 64,
Woven. See Weaving. 74, 297, 306.
Wrath, 50, 57, 59, 66, 67, 101, 114, Sutras, 8, 9, 10, 74, 210, 211, 212,
115,116,117,128,151,154,155, 215, 226, 234, 248, 250, 251, 252,
156, 160, 165, 166, 181, 183, 185, 260, 266, 271, 274, 285, 286, 300,
233, 241, 246, 284, 289, 294, 301, 319,322,324,327,343,372,373,
315, 320, 322, 323, 325, 332, 343, 394.
357? 364. See Irascible. V&sish^a, 206, 240.
Wretched, 49. YogaHras, 213, 377.
Wrong. See Modesty, Right and Yogin, 52, 293.
wrong. Youth,175.
compared to death, 44.
Yadava, 97. receiving senior, 139, 203.
Ya^fia, 83. Yudhamanyu, 37.
Ya^navalkya, 5, 237, 304, 344. Yudhish^ira, 38, 394.
Yaffle jvar Gastrin, 33, 224. Yuyudhana, 37.
SANSKRIT INDEX.
B.= Bhagavadgita S. = Sanatsu^atiya A. = Anugita.
; ;
N. B. Only in some cases have references been given to all the passages in
which a certain word occurs. In most cases, only the passages in which words
are used in noteworthy senses are referred to.
45 ;IV,i8. (A.) Ill, 27; IV, 14; 9, 12, 15; XXXV, 33 seq., 54,
V, 11; XIII, 22; XXXVI, 33. 55; XXXVI, 21.
A/tetana, (A.) XXI, 15. Ahaiikrita, (B.) XVIII, 17. (A.)
Adhish^ana,(B.)III, 4 o; XVIII, 14. XXXVI, 22.
Adhyatma, (A.) XX, 40; LXI, 4. Ahangata, (S.) II, 7.
Anadiyoga, (S.) IV, 20.
Anamaya, (B.) II, 51 XIV, 6. ; Atman, (B.) II, 41, 43, 44, 45, 55, 64
Aniketa,(B.) XII, 19; (A.) XXVIII, III, 6, 13, 17, 27, 43; IV, 6, 7,
42. 21, 27, 35, 38, 40, 41, 42; V, 7,
Anukalpa, (S.) VI, 11. II, 16, 17, 21, 25, 26; VI, 5, 6,
Anr//as, (S.) Ill, 37. 7, 8, 10, 11, 12, 14, 15, 18, 19, 20,
Anta, (B.) II, 16. 25, 26, 28, 29, 32, 36, 47; VII,
Antariksha, (S.) VI, 4. 18, 19; VIII, 2, 12, 15, 19; IX,
Apara, (B.) IV, 4; VII, 5. (A.) 5, 26, 28,31, 34; X, 11, 15, 16,
XXVII, 34; XXXV, 56. 18,19, 20; XI, 3,4, 24, 47, 50;
Aparaspara Sambhuta, (A.) XVI, 18. XII, 11, 14; XIII, 7, 22, 24,
Aparyapta, (B.) I, 10. 28, 29, 31, 32; XIV, 24; XV,
Apratish/a. See Pratish/^a. II, 13, 17; XVI, 9, 17, 18, 21,
Abhikrama, (B.) II, 40. 22; XVII, 16, 19; XVIII, 16,
Abhidhya, (S.) II, 11. 27, 37, 39, 49, 5i, 54- (S.) I,
Abhyasa, (B.) VI, 35, 44 XII, 9, ; 10, 6, 7; II, 10, 15, 18, 30, 32;
12; XVIII, 36. III, 8, 9, 41, 54; IV, 22; V,
Ayana, (B.) I, 11. 12 ; VI, 11, 16, 25, 26. (A.) I,
Grihita, (B.) VI, 25. And see VI, 35. 7; XVIII, 40, 59. (A.) II, 3 5
Grahaanika, (A.) XXX, 6. 111,26; XXIII, 13; XXIV, 23.
tish^a, (B.) Ill, 15; VI, 38; XIV,
^Takradhara, (S.) I, 23. 27; XV, 3. And see XVI, 8.
#ara, (S.) Ill, 17. mana, {t\.j
Pradhana, (A.) Ill,
111, 20,
26, 33 IV, 47; ;
;
iTitta,(B.) XVI, 16. (A.) XXXVI, 27. XX, 19; XXIV, 23; XXXII,
ATodana, (B.) XVIII, 18. 9 ; XXXV, 32 seq.
Kodya, (S.) Ill, 27. Pramada, (S.) II, 5, 7.
Prayatamana, (S.) II, 39.
Gana, (S.) II, 27. Pravritti, (B.) XI, 31 ; XIV, 12, 22;
Gati, (A.) I, 21; II, 18; III, 14, 33; XV, 4; XVI, 7; XVII, 30, 46;
XXXI 8 XVIII, 30, 46. (A.) XXI, 9;
Giva, (B.)VIl',5; XV,
(A.) II, 7. XXVIII, 26; XXXIII, 3;
16,17, 25, 28, 30, 33; III, 7,9, XXXVI, 37.
10; IV, 43, 50. Prasanga, (B.) XVIII, 34.
Gnanayoga, (B.) Ill, 3; XV, 1.
Bala, (B.) XVI, 18; XVII, 5; XVIII,
Tanu, (B.) VII, 21. (S.) I, 36. 53.
Tyaga, (B.) XVIII, 1, 2, 4, 8, 9, 10, Bahu, (S.) Ill, 44.
12. (A.) XXXIII, 7. Buddhi, (B.) I, 23 II, 39, 41,
;
44, 49,
Trivishmpa,(S.) 11,26. (A.)XVIII, 4 . 5> 5i. 52,53,63,65,66; III, 1,
SANSKRIT INDEX. 441
2, 4, 26, 40, 42, 43; IV, 18; V, VI, 29, 31; VII, 6, 9, 11, 26, 27;
11,17, 20, 28; VI, 9,21, 23, 25, VIII, 3,19, 20, 22; IX, 4,5, 6,
43 ; VII, 4, 10, 24; VIII, 7; X, 7,8,11,13,25,29; X, 5, 15,20,
4, 10; XII, 4, 8, 14; XIII, 5, 22, 39; XI, 2, 15, 55; XII, 4,
30; XV, 20; XVI, 9; XVIII, 13; XIII, 5, 15, 16, 27, 30, 34 5
16, 17, 29 seq., 37, 49, 50, 51, XIV, 3; XV, 13, 16; XVI, 2,6;
57. (S.) II, 1, 31, 35, 37, 53, XVII, 4, 6; XVIII, 20,21,46,
57; III, 2; IV, 11. (A.) I, 10, 54,61. (A.) I, 17; II, 22; III,
14, 46; II, 7, 38; IV, 8, 12, 7, 16, 28, 29, 33; IV, 3,11, 27;
64; V, 19, 24; VII, 2, 6 seq., 22; V,8; VII, 15; XIII, 18, 20,24;
IX, 10; X, 4; XIII, 26; XV, XIV, 5; XVII,2 4 ;XX,
7 ,8,i6,
24; XVII, 14, 16, 17; XVIII, 1, 19, 21, 22, 30, 32, 34, 47, 48, 49
4, 7; XIX, 6, 7, 12; XX,
6, XXI, 9, 10, 18, 23; XXII, 8;
20; XXI, 2; XXIII, 7; XXV, XXIII, 1, 6; XXV, 9, 10, 11;
2, 6, 13; XXVII, 9, 10, 15, XXVI, 2, 5; XXVII, 1 seq., 18
16, 31; XXVIII, 24 seq., 35; seq., 32, 34, 37, 38, 41 seq., 46,
XXX, 1 ; XXXI, 44, 50, 55; 48, 51, 64, 66, 67; XXVIII, 8,
XXXII, 12, 1.7; XXXIV, 17 11, 12 ; XXIX,4, 5, 11, 15, 16
seq.; XXXV, 17, 22, 32, 55; XXX, 1, 8, 11, 24; XXXI, 18,
XXXVI, 2, 30. 24, 27, 34, 40,
41, 49, 54;
Buddhiyoga, (B.) II, 49; X, 10; XXXII, 6, 9, 13, 14; XXXIV,
XVIII, 57. 12; XXXV, 34, 36, 37, 39, 54,
Brahman, (B.) Ill, 15; IV, 24, 25, 31, 56; XXXVI, 1, 2, 6, 9, 10, 12,
32; V, 6, 10, 19, 20, 21, 24; 13, i9> 39.
VI, 14, 20, 27, 28, 38, 44 VII, ; Bhfttatman, (B.) VI, 14; XIII, 3;
29; VIII, 1, 3, 11, 13, 16, 17, XXXVI, 4.
24; X, 12; XI, 2; XIII, 4, 12, Bhfitadi. See Bhfita.
30; XIV, 3, 4, 26, 27; XVII,
23, 24; XVIII, 42, 50, 53, 54. Matva, (S.) Ill, 17. (A.) XXXV, 32.
(S.) II, 5, 34, 36, 37; III, 44, Manasvin, (S.) Ill, 98.
47 5 IV, 2, 14; V, 7, 21; VI, 2. Mahat, (A.) XX, 47; XXVI, 1;
(A.) I, 12, 13, 15, 42; II, 24; XXVIII,3 5 XXX, 9 XXXV,
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